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'T>^JL^^^JM^3.^ I'liT- (D^eAie^SO,!^/^ 







honolulu, h. i. 

Bishop Museum Press 













Author of "An Account of the I'dynesian Ract" 



Memoirs of the Bernice Paiiahi Bishop Museum 

Volume V 

honolulu, h. i. 

Bishop Museum Press 






Legend of Kawelo. 




His Birth and Early Life— Change to Oahu 
and Fame Attained There - 

Kalonaikahailaau— Kawelo Equips Himself to 
Fight Aikanaka— .Vrrival at Kauai -^o 

Commencement of Battle Between Kawelo 
and the People of Kauai - j8 

Kauhnikiawakea — Kaihupepenuianiono and 
;\[uno— Walaheeikio and Moomooikio 42 

Kahakaloa— His Death by Kawelo 48 

Kanahoa — Kawelo Fears to Attack Him— 
Seeks to Win Him by a Chant— Kauahoa 
Replies 5^ 


VII. Size of Kauahoa— Is Killed liy Kawelo— Ka- 
welo Vanquishes Aikanaka 56 

\'III. Division of Kauai Lands — .\ikanaka Becomes 

a Tiller of Ground 60 

IX. Kaeleha and Aikanaka Rebel Against Kawelo 
— Their Battlt and Supposed Death of 
Kawelo 62 

.\. Temple of Aikanaka — How Kawelo Came to 
Life Again — He Slaughters His Opponents 
and Becomes .\gain Ruler of Kauai 56 

Story of Pakaa. 

His Hi"h Office Laamaomao, His Wind Gourd — In Disfavor with the King He Moves to Molokai — Has a Son 

Whom He Instructs Carefully — Dreams of Keawenuiaumi Setting Out in Search for Him — Prepares with His 
Son to Meet the King.... 72 

Legend of Kuapakaa. 

I Prepares to Meet Keawenuiaumi in Search of 
Pakaa— Canoe Fleet of Six District Chiefs, 
Recognized, are Taunted as They Pass— 
Keawenuiaumi, Greeted with a Chant, Is 
Warned of Coming Storm and Invited to 
Land— On Advice of the Sailing-masters 
the King Sails on 7° 

II. Kuapakaa Chants tlie Winds of Hawaii— The 
King, Angered, Continues on — Winds of 
Kauai, Xiihau and Kaula : Of Maui, Molo- 
kai. Halawa— Chants the Names of His 
Master, Uncle and Men— Pakaa Orders the 
Winds of Laamaomao Released 9- 

ITI Swamping of the Canoes— They Return to 
Molokai and Land— The King is Given Dry 
Apparel, Awa and Food— Storm-bnund. the 
Party is Provided with Food— .\fter Four 
Months They Prepare to Embark io8 

IV. Departure from Molokai — Names of the Six 

Districts of Hawaii— The King Desires Kua- 
pakaa to Accompany Him — The Boy Con- 
sents Conditionally— Setting out they meet 
with Cold, .\dvcrse Winds— The Sailing- 
masters Fall Overboard 118 

V. .-Vt Death of Pakaa's Enemies Calm Prevails — 

The Boy is Made Sailing-master — He Di- 
rects the Canoes to Hawaii — The Men Are 
Glad, but the King is Sad at His Failure — 
Kuapakaa Foretells His Neglect— Landing 
at Kawaihae, and Deserted, he Joins two 

Fishermen — Meeting a Six-manned Canoe 
He Wagers a Race, Single-handed, and 
Wins — He Hides His Fish in tlie King's 
Canoe — They Plan Another Race to Take 
Place in Kau, Life to be the Forfeit 124 

VI. The Canoe Race in Kau — Kuapakaa Offers to 
Land Four Times Before His Opponents' 
First, and Wins — The King Sends for the 
Boy and Pleads for the Lives of His Men — 
Kuapakaa Reveals Himself and Pakaa — 
The Defeated Men Ordered Put to Death— 
Keawenuiumi Orders Kuapakaa to Bring 
Him Pakaa— Pakaa Deninndfi Full Restitu- ~ 
tion F'irst — The King Agrees, and on Pa- 
kaa's Arrival Gives Him the Whole of 

Hawaii '-8 

Legend of Palila 136 

Legend of Puniakaia '54 

Legend of Maniniholokuaua and Keliimalolo 164 

Legend of Opelemoenioe 168 

Legend of Kulepe '7- 

Legend of Kihapiilani 1/6 

Legend of Hiku and Kawelu 182 

Legend of Kahalaopuna 18^ 

Legend of Llweuwelekehau '9- 

Lcgend of Kalaepuni and Kalaehina 198 

Legend of Kapakohana 208 

Legend of Kapunohu 214 



Lkcknd of Halemano. 



Halemano, Love-sick Through a Dreani-iiifatu- 
ation, Dies — Is Restored to Life by His Sis- 
ter Laenihi — She Visits Puna in Search of 
Halemano's Ideal — Meets Her and Reveals 
Her Errand — With Tokens She Returns 
Hoine — Halemano Instructed, Sets Out to 
Win Kanialalawalu — Abducts Her and Re- 
turns to Oahii — Hookupu in Kamalalawalu's 
Honor 228 

Aikanaka, King of Oahu, Hearing of Kamala- 
lawalu's Beauty, Sends for Her — Refusing to 
Comply with the Mandate, Aikanaka Sends 
an Army Against Halemano — With Wife and 
Grandmother They Flee to Molokai, Thence 
to Kaupo, Koliala and Hilo — Kanialalawalu 
Taken liy Huaa — Halemano Returns to Ko- 
hala — His Wife Follows 238 


III. Kamalalawalu Enticed Away — Death of Hale- 

mano — Is Brought to Life Again by Laenihi, 
His Supernatural Sister 242 

IV. How Haletnano Was Restored to Life — Hale- 

mano Seeks to Win His Wife Back — Engag- 
ing in a Kilu Contest Is Victorious — Kama- 
lalawalu Is Supplanted by Kikekaala 244 

V. Halemano Returns to Oahu, thence to Kauai — 

Kanialalawalu Follows Him — She Leaves and 
Settles on Oahu — Huaa and King of Hilo 
Send an Army to Secure Her — After a 
Slaughter of Oahu Forces She Is Taken to 

Hawaii - 258 

Legend of Keaweikekahialii 262 

Legend of Hinaaimalama 266 

Legend of Maikoha 270 

Legend of Namakaokapaoo. 

Namakaokapaoo RiHcs Pualii's Potato Field — 
He Tlireatens to Behead the Boy but is 
Killed Instead — Aniau the King Sends a 

Force to Kill Him — He Slays Them and the 
King 274 

Tlie Subjugation of Hawaii by Namakaokapaoo 278 

Legend of Iwa. 

Messengers of Umi Obtain Keaau's Famed Cowries — Keaau Seeks a Smart Thief to Recover Them — Learns 
of Iwa, a Boy on Oahu, and Secures His Aid — Falling in with Umi Fishing with the Shells, the Boy Dives 
Down and Cuts Them from the Line — Reaching the Canoe They Set Out for Hilo — Umi, at loss of the 
Shells, Hears of and Finds Iwa, Who Steals Them Back from Keaau — Is Engaged to Steal Umi's Lost Axe 
from the Waipio Temple, Then Wins in a Thieving Contest Against Six Experts 284 

Legend of Punl\. 

Punia at the Lobster Cave Finds tlic Sharks Asleep — Cunningly lie Causes the Death of Ten — Kuialcale the 
King Sliark Alone Left — Punia Traps It to Enter Its Stomacli — Propping Its Jaws Open He Fires Its In- 
wards — The Shark Gets Weak and Punia Bald-headed — Stranded on a Sand Shore, the Sliark is cut Open — 
Punia Meets a Number of Ghosts— He Traps Them to Their Death in tlie Water, Till One Only is Left 294 

Legend of Pamano. 

Pamano Becomes a Famed Chanter — King 
Kaiuli Adopts Him and Places His Daughter 
Kcaka in His Care — Passing Her House He 
Is Invited to Enter — Koolau, His Companion, 
Informs the King — Decree of Death by Awa 
Is Passed on Pamano — While Surf-Riding Is 
Bid to the Awa Feast — Is Suspicious of Its 
Portent — His Spirit-Sisters Remove the Awa's 
Intoxicant for a Time, But Eventually He is 
Overcome 302 

II. Waipu Prepares the .\xc for Paniano's Death — 
He Is Buried in a Pile of Cane-Trash — His 
Spirit-Sisters Remove the Body and Restore 
It to Life— They Meet a Prophet Who Tests 
His Ghost Character by an .'Vpe Leaf — Keaka 
and Koolau — At Kilu Attended by Pamano 
and Others, Keaka Recognizes Him by His 
Chant — He Declines Relations While Kaiuli, 
Waipu and Koolau are Alive — All Three are 
Killed and Put Into the Oven 31 

Tradition of Kamapuaa. 

I. Kamapuaa's Exploits in Koolau — Escape from 

Olopana at Kaliuwaa — Capture at Waianae — 
The Deposed Priest Lonoaohi Aids in Over- 
throw of Olopana 314 

II. Relating to Lonoaohi the Priest 322 

III. Battle Between Kamapuaa and Lonokaeho — 

The Second Battle — Battle Between Kama- 
puaa and Kuilioloa - 326 


IV. Fourth Battle, Between Kamapuaa and Pele.... s,i- 

V. I'-ifth Battle, Between Kamapuaa and Makalii 342 

VI. Relating to Kahikiula and Kahikihonuakele.... 354 

VII. How the Parents Failed to Recognize Kama- 

puaa, Which Action Almost Cost Them 
Their Lives 356 

Contents. V 

Legend of Kaulu. 


Kauhi Seeks His Kind Brother — Encounters Ghosts and Other Obstacles — He Drinks up the Sea — Awakes 
Makalii for Aid — Kaaona Foiled — Shark Kalakeenuiakane — The Sea Restored— Of Haumea — Lonokaeho of 
Eight Foreheads Overcome — Mokolii, the Wizard, Killed 364 

Story of Palila. 

Palila a Noted Warrior — His Second Battle — Of Olomano and Pallia's Third and Fourth Battles 372 

Story of Piimaiwaa. 

Piimaiwaa a Fainous Warrior — Sails for Maui — Kewalakii Image Guard of Kauiki — Piimaiwaa Climbs tlie Hill, 
Overthrows the Image and Is Victor Over Maui's Forces — Of Imaikalani the Blind Warrior — Oniaokamao 
and Koi Engage the Sightless Chief — Omaokamao Learns the Source of Imaikalani's Strength and Slays Him 376 

Legend of Kepakailiula. 

I. Search for a Suitable Wife 384 IV. Relating to Kaikipaananea 398 

II. Relating to Kakaalaneo 386 V. Relating to Kukaea 400 

III. The Battle 392 

Stories from the Legend of Laieikawai. 

I. Relating to Aohikupua — Haunaka 406 I III. Kaluhunioku — Battle Between tlie Dog and 

II. Kihanuilulumoku — Ulili and Aikeehiale 410 | Lizard 414 

Brief Stories of Ghosts and Cunning. 

Relating to Wainaka — Kapunohu 418 Hanaaunioe — Halalii 428 

Waawaaikinaaupo and Waawaaikinaauao — Lepe 422 Death of Halalii and Ghosts 432 

Maiauhaalenalenaupena — Kuauamoa 426 Eleio — Kanaiahuea 434 

Legend of Pupukea. 

I. Pupukea and Makakuikalani — Kamalalawalu II. Kauhiakama — Kamalalawaln-Lonoikaniakahiki 
and Lonoikaniakahiki Surf-Riding — Pupu- War — Kumaikcau and Kumakaia — Hill of 

kea's Promptness — Dialogue Between Maka- Hokuula — Numbers of Men — Pupukea-Maka- 

kuikalani and Pupukea 436 kuikalani Combat 440 

Legend of Kekuhaupio. 

Kekuhaupio, Expert Spearman — Oulu, Champion Slingthrower — Kalaiopuu-Kahekili Contest on Maui — Keku- 
haupio Contends with Maui's Men — His Stand Against Oulu . 452 

Story of Peapea. 

Peapea, Famed Warrior — His Battle and Victory over Kahaliana's Forces — Kekuapoi of Rare Beauty — Peapca's 
Display of Courage - - - - - 458 

Brief Sketch of Kamehameha L 

His Wars and Celebrities of His Time — Kalaiopuu's 

Words to Kiwalao and Kamehameha 464 

Mokuohai, First Battle 466 

Kauaawa, Second Battle — Kamehameha's Great 

Strength in Fighting 468 

Third War, Kepaniwai 470 

Fourth Battle, at Koapapaa — Fifth Battle, Ke- 

pu-waha-ulaula 472 

Si.xth Battle, Kaieievvaho — Pihana — Sixth Battle 474 
Seventh Battle by Kamehameha — Administration 

of Kamehameha 476 

Chief Kekuaokalani and His Insurgency 478 

Of Hema _ 482 

Famous Men of Early Days. 

Of Kekuawahine 486 Kawaaiki — Kaohele 496 

Makaioulu 488 Kahahawai — Unia 498 

Makoa — Kancakaeliu — Keliimalolo 490 Napuelua 500 

Kamoeau — Pahia 494 Hawae — Kahauolopua 502 

PART ll[. 

Mythical Tales. 

The Bones of Pele 506 

Legend of the Oopu God 510 

Myth Concerning Molokini 514 

Pa'upa'u 520 

The Flood in Hawaii in the Olden Time 522 

A Story of Poo 528 

A Story of Ulukaa 532 

Story of Punlaina 532 

A Legend of Maui 536 

Relating to Kekaa 540 

A Story of Kauiki 544 

A Story of Pumaia 550 

A Story of Puupehe 554 

A Story Concerning the Fire 560 

A Story of Makahi 564 

Traditionary Stories. 

Relating to the Dead in Ancient Time 5/0 

Story of the Ohelo 5/6 

Indigenous Canes of Hawaii 582 

Story of the Bambu S88 

The Coconut 590 

The Banana Field of Kahuoi and other Famous 

Places 598 

The Stone Adze 604 

History of the Awa 606 

Building Canoes 610 

The Made 614 

History of the Wiliwili 618 

The Various Ohias of Hawaii 620 

The Mat 626 

About the Koa Tree 630 

The Kapa of Hawaii in Olden Time 636 

Construction of Houses in Hawaii nei 64a 

Methods of House Construction 648 

Story of the Lauhala 656 

Some Things in the Bible Similar to Some Things 

Done Here in Hawaii in the Olden Time 658 

The Days and the Months 662 

Concerning the Ti-Leaf 668 

The Kukui Tree 670 

An Account of tlie Breadfruit 676 

Cultivation of the Taro; Ancient and Modern 680 

A Storv of Kamchameha 688 

A Story of Kawelo. 


I. Kawelo a Timid Youth — Learns Swimming, P'ishing and Dancing — Covets the Wives of Aikanaka 694 

II. Aikanaka Plans to be Avenged — Kawelo Moves to Oalut — Joins Makuakeke and Captures a Famous Fish 

— Obtains a New Wife and is Taught the Arts of Warfare 696 

III. Kawelo is Called Back to Kauai to Aid his Parents — .Xikanaka's Forces Engage Him and Are Defeated 

— Kills His Brother Kauahoa "00 

IV. Kawelo Loses His Wife to Aikanaka — Plot to Kill Kawelo and His Ulus — Kamalama, the Last Defender, 

Falls as He Calls Kawelo from Surfing — Kawelo Buries His Friend — Is Stoned to Supposed Death — 
His Half-sister Appointed Caretaker of the Body 706 

V. Body of Kawelo Placed on the Structure for Decomposition — Kawelo Revives and is Aided by His Care- 

takers — They Agree to Resist the King's Emissaries 712 

VI. The King, Advised of the Refusal to Permit Inspection, Sends a Guard to Slay the Caretakers — Kawelo 

Assumes Defense of the Hill and Hurls Rocks upon the Guard till One Only Is Left to Tell the 
King of Their Destruction 716 



Abridged from an exhaustive analysis prepared by Thos. G. Thrus 

Aalii (Dodonaea viscosa), forest tree. 346, 586. 680. 

00, or digger, made from, 586. 
Aama, rock crab (Grapsus sp.), 16; soft shell crab, 510. 
Aamakao, 216. 
Acacia koa (Koa), Hawaiian mahogany, 630. 

koaia (Koaie), a hard wood, 150. 
Acanthurus unicornis (Kala), 298. 
Acrostichum micradenium, Ekaha fern, 654. 
Adoption of children, 694. 
Adze, 604-6, 612, 630. 634. 
Agriculture, gods of, 664-66, 680. 
Ahakeanui, daughter of Kalana and Waihauakala, 510, 

Aheleakala, definition of, 534 ; Haleakala a misnomer 

for, 536-38. 
Aholehole fish, (Kuhlia malo). as offering, 646; accom- 
panied Ihukoko and remained at Waialua. 2;o. 
Ahuapau. palace of. 142; daughters of. 144; 374. 
Ahu-a-Umi, memorial pile of Umi, Keawenuiaumi hides 

near, 200. 
Ahukini, water of, tendered Kaoleioku by Kamehameha, 

Ahuli. a warrior of Makalii. killed by Kamapuaa, 346. 
Ahumaiaapakanaloa. in Nuumealani, appeases Pele. 578; 

definition of. 578. 604 ; brother of Pele. 604. 
Ahupuaa, a division of land, 182, 220; Hiku's arrow, 
Pua-ne, passed over, 182. 
of Kukuipahu, Kohala district, 220; spear thrown 

over, 100; war club of Paopele compared with, 220. 
Aiae (Nothocestrum brevifloruni), a tough-grained 

wood, 636. 
Aikake, name for Isaac Davis, 426. 
Aikanaka, king of Kauai, 694, 696, 700, 702, 704, 706, 708, 

712, 716, 720. 
Aikanaka, son of Kauai king, 2, 4, 14, 16, 20, 22, 24, 30, 

32, 36, 38, 40, 44, 48, so, 52, 58, 60, 62, 64, 66, 68, 70, 

238, 242. 
Aikapu and Ainoa (eating restrictions), defined, 480; 

Kekuaokalani and Liholiho differ in regard to, 480. 
Aimoku, creator, devourer, 350. 
Aina, personification of the moon, 540. 
Ainakea, indigenous cane used by sorcerers, 586. 
Ainoa (release from kapu), Kekuaokalani rebels against, 

Aiohikupua. champion athlete of Kauai, known also 

as Aiwohikupua, 406, 408, 410-12, 414, 416. 
Aiwohikupua, defeated suitor of Laieikawai. 618; sisters 

of. 668. 
Akala. (Rubus Hawaiiensis), used in house building. 

Akanikolea, point of Kilauea ; kapued by Pele, 332 ; 

chants on, 334: Pele and sisters at, 336; Kamapuaa 

at, 342 ; quarreling at, 578. 
Akia (Wikstroemia foctida), shrub used in making 

kapa, 636. 
Akimona. cooked kukui-nuts, 714. 
Akoki, indigenous cane, 584. 

Akolea fern (Polypodium Keraudreniana), 686; pro- 
phet's entrails placed on, 554. 
Akulikuli blossoms at Huia, 30, 

Ala, stone used to pulverize kukui kernels, 676. 

Alaalapuloa (shrub) and Pohuehue vine, 390. 

Alala, Hawaiian crow, 614. 

Alanapo, temple of Humuula, 136, 138, 144, 146, 372; re- 
lation of Palila to, 136, 138, 140, 144, 146, 372, 374. 

Albula vulpes (oio), bone-fish, 158. 

Alehela, sun's rays, proper name of Halekala, 538. 

Alenuihaha, channel between Hawaii and Maui. 202. 390, 
44^. 546. 

Aleurites moluccana (kukui), candle-nut tree, 216, 670. 

Alii (chiefs), sacred. 144. 

Alii pio, high rank of chiefs, 192. 

Alina, maimed, 52. 

Alphitonia ponderosa (kauila), 638. 

Altar, Kamapuaa and Lonoaohi to be placed on, 324; 
Malae and Olopana near, 324. 

Alula, off Hiiakanoholae, shark at, 298. 

Alyxia olivaeformis (Maile), a fragrant vine, 240, 614. 

Ania'uma'u the Sadleria tree fern, .342; used for house 
trimming, 646. 

Amau, king of Oahu, 276, 278, 280. 

Anaana, or praying-to-death, priest, 570; place of cere- 
monies of (papa kahuia) 640. 

Anahoha, place where Kemamo's sling-stone stopped 
and where Kapunohu's spear pierced the ridge, 224. 

Anahulu, a ten day period, 168, 188, 712; Kawclo placed 
on the platform for two anahulus. 712. 716. 

Ancestral spirit (Aumakua). 570. 

Antagonists considerate. 34. 

Anuu (temple structure). Kamapuaa placed on the. ^24 

Ape (Gunnera petaloidea). 552; leaf test of Pamano. 
..^!.-' 552. 

Apiipii. fragrant shrub used in scenting kapa. 112. 

Apua. a wicker fishing basket. 512. 

Apua introduces the coconut and other food plants into 
Hawan. 590-94; Kaneapua. Lanai. named from, 592 

Apuakehau stream, 4, 6, 10, 20, 24. 

Apuna, a priest, 176. 

Army of Lono, 446, 448. 

Arrow shooting, 280. 

Astrologers, consulted by kings. 260. 

Astrologer from Kalapaiia. 260-62. 

Auguries, 10. 

Auhau wood, firebrands of, 142, _ 

Aukele, contest repeated, 400. 

Ankelenuiaiku, 576. 

Aukelenuiaiku and Apu introduce the coconut, ^90. 

Auki, stalk of ti used for firebrands, 668. 

Aulima and aunaki, wood used in making fire, 296. 

Aumakua, the owl as an, 574. 

Aumakuas (ancestral gods, or spirits). 574; relation 
to souls of the farming class. 544. 

Auwe, expression of grief, or surprise, 444. 

Awa (Piper methysticum), the intoxicating plant of 
Polynesia, 74, 114, 132, 238, 252, 306, 308, 310, 364, 
.388, 392, 434. 438; various names of, 606. 608; intro- 
duction, distribution, culture, etc., 6o6-6ro; offering 
to the gods. 610. 

Awahua. son of Kahuoi, 602 ; sister of, 602. 

Aweoweo. an indigenous cane, 586- 

Backbone (servant), iwikuamoo, 80, 268, 382. (i) 



Bambu (ohe), 588-90. 

Banana field of Kahuoi, 598, 600, 604 ; plants from taken 
to other islands, 604, 616. 
leaf house, construction and story of, 652. 
Bath water (wai auau) spear attacks referring to, 18, 

452, 454, 460, 484, 698. 
Battle of Xuuanu, 474. 
Battles between Kaniapuaa and Pele, 340-4^ : Kamapuaa 

chants his, 348-52- .. ^ „ . , 

Bible similarities with things Hawanan, 658; Adam- 
Kahiko, 658; Aliali-Hua, 660; Elijah-Lonomuku, 
658-60; Jonah-Kuikuipahu. 660; Pliaroah and He- 
rod-Hakau and Owaia, 660; Voice from Heaven, 
Birds (the) eyes of Imaikalani, 382. 

Bone-breaking, 62, 500; Uma skilful in, 500; of Pele, 506. 
Breadfruit of Kalapana and Kookoolau, 248; of Kau- 
heana, 542; of Kualakai, 278; of Malania, 256; of 
Piihonua, 256; origin of, 670, 676, 678; value of 
bark, sap and wood, 678. 
Brother-in-law of Puniakaia, 156, 158. 
Brothers (older) of Kawelo, 4, 6. 
Broughton, captain of the ship Providence, 474. 
Broussonetia papyrifera (wauke), 270. 
Burden carrying, method of, 314- 
Burial, method of. 570. 572. 
Bryonia sandwicensis (Kawau), 638. 
Calabash. 50: of wind. Laamaomao. 72. 104. 
Calabashes, 212; .306. 
Callyoden ahula (panuhunuhu?), I54- 
Callvoden lineatus (uhu), 298. 

Calotomus sandwichensis or parrot-fish (uhu), 76, 78. 
Cannibal robber of Hanakapiai, 212. 

Canoe, 8. 12. 28; 34. .36. 72. 74. 76, 78, 80, 84, 134. 160, 
164, 166, 186, 234, 236, 280, 284, 396, 434. 470 ; double, 
28, 128, 186, 702; six-manned, 126; "momoa" end 
of, 280; of Kahului, 146; of Keawcnuiaumi and 
otliers swamped, 108. 122; of Kuapakaa, 136: of 
Uweuvvelekehau, 194. 196; "peleleu" canoe described. 
6go, 692 ; stowaways on. 702. 
Canoe-building, 610-612, 630-632, 634, 636; -building 
gods, 612; -building priests, 612-630; names of parts. 
612. 702. 
Canoes, 106, 108. no. 116. 120. 124. 1^8; of Keawcnui- 
aumi and party. 78-80; of Manini, 74, 164, 178; 
voyages of, 120, 178, 376; fastened together in twos, 
178. 376; large and small. 194. 198. 200. 204; used 
in expedition to Maui greatest known, 376. 390; 
Alenuihaha channel covered with. 390; number at 
Kapua. 204 ; fleet of 8000. prepared by kings of 
Puna and Hilo. 260; eighteen war. set sail, 278; 
general. 204. 206. 278, 394. 428. 430, 432, 444, 452. 
592. 692. 
of Kamehameha. many. 442 ; third battle of Kame- 
hameha renowned for number of. 470 ; double. 472 ; 
lengths of, 630 ; Kamehameha sailed for Molokai 
with one hundred, 688. 
Carangus (ulua), 266, 274. 
Cave at Kalamaula, dwelling of Maniniholokuaau's 

lizard grandmother, 164, 166. 
Chant (name) of Halemano, 244; of Halemano. 246- 
48-50-52-54; of Kamalalawalu, 256-258; of Kama- 
puaa arousing Lonokaeho, 326; of Kamapuaa to 
Kuilioloa, 332; of Kamapuaa to Pele, 334-36-38; to 
Kamapuaa, 314-16-18-20 ; of Kaniki, 550; of Ka- 
welo, 26-34, 38-46, 86, 94, 104; (prayer) of Kekuhau- 
pio to Lono, 456; of Koolau to Pamano, 304-06; of 
Kuapakaa. 80-106. 118; of Kamapuaa calling his 
gods by name. 328-30; of Pamano, 308-10; of Pele 
to Kamapuaa, 3.36-38; (wail) of Punia, 298. 
Chief. Hema made a. 482. 

Chiefs. 267 ; blue blood of. 244 ; Kamehameha. foremost. 
464; lands divided with. 466; principal of Kona, 
466; of Hawaii. 198. 206 (Namakaokaia and Na- 
maka-o-Kalani), 276; Xunulu one of the high, 246; 

Chiefs — Continued. 

of Maui, 206; slaughter of, 264; under king Kclii- 

okaloa, 262. 264. 
Circumcision of Palila by Hina. 140. 144. 
Cliffs of Puna, offspring of. 8. 12, 32. 34. 
Clouds fixed in the heaven, continuation chant by Kua- 
pakaa. 90-92. 
Club of Malailua. 28. 30 ; of Paopele. named Keolewa, 

220; (war) of Palila. 142. 146. 148; (war) strokes, 

names of, 28, 30. 
Coconut (cocos nucifera). 590; brought from Kahiki by 

Kane. 596; dancing drum from tree trunk of the, 

an introduction by Laamaikahiki. 594; introduction 

of, 590-92. 594; leaf contrivance. 692; products frorr; 

594. 596. 598 ; trees, cut down. 466. 
Coconut Island. Hilo (Mokuola), 248. 
Companions. 800 dogs as (with Kamala-Lamalu and 

her brother), 228. 
Conquered lands, custom of dividing", 60. 
Contestants, 130, 132, 134; of Kupakaa, 128. 
Coral, fish-line fastened to, 288. 
Cord. Hawaiian names for. 136; Pahila born in the form 

of a. 136. 
Cordia subcordata (kou), a rare tree. 184. 
Cordyline terminalis (ki). 316. 640. 
Corpse, treatment of the, 570-72, 574. 
Coryphaena hippurus (Mahimahi), 270. 
Cowrie shells for squid fishing, 284 ; Keaau gives two 

to Umi, 284. 
Crab (yellow-backed), 468. 
Crabbing, 156-58. 

Crier. 290; (kukala) who promulgates royal decrees. 236. 
Cultivation of taro ; ancient. 680-84; modern. 686. 
Curcuma Longa (olena). furnishing a yellow dye. 640. 
Custom of dividing conquered lands. 60. 
Daggers (wooden). Keeaumoku stabbed by. 468. 
Daughters given to kings. 398. 
Davallia tenuifolia (pala-a) a Hawaiian fern furnishing 

red dye. 640. 
Davis (Isaac), white man at Kawaihae. known as 

Aikake, 426. 
Days for cultivating. 662-64-66. 
Dead, treatment of the. 570-72. 

Death, belief in life after. 574; belief in the soul after, 
572-74 ; customs at approach of and following. 570. 
Demigod of Hawaii. Maui, prominent as. 536. 
Divers, depth attained by. 288. 
Dodonaea viscosa (aalii). forest tree. 346. 586, 680. 
Drought, similarity of Hawaiian and biblical accounts of 

East Maui prominent, an old saying. 250. 
Eating customs. 648. 

Eeke, or Eke (summit crater of West Maui). 534. 
Eeke. husband of Lihau, made into a mountain, 534. 
Eeke and Lihau. parents of Pundaina. 532. 
Ehukai of Puaena. name for Waialua. 616. 
Eight-eyed monster (makawalu). 314. 
Ekaha (Acrostichum micradenium). fern used for huts, 

Eku. chief of Kona. 82. 
Eleio, chief of Kohala. 660. 
Eleio. Hawaii, Kanaihalau found residing in, 486. 

noted runner of Kaalaneo. 434. 544. 
Eleotris fusca (oopus). 510. 
Elepaio. Paio bird (Chasiempis sandwichensis), 600, 614, 

632 ; god of the canoe builders, 632. 
Eleuli. kapa of Olaa. perfumed. 284. 
Eragrostis variabilis (Kalamalo). tufted grass. 640. 
Eruption (volcanic) destroys Keoua's army. 472. 
Erythrina monospcrma (wiliwili). 56. 216. 618. 
Eyes of a cannibal used as bait. 212. 
Ewa. 54. 252, 278, 430, 606, 608. 
Famine below Waohonu, Hana, fjoo, 602. 
Famous men of early days, 486. 
Feather cloaks, 478. 

Kamehameha sends present of, 688. 



Fern, pala-a (Davallia tenuifolia), furnished red dye, 

640; tree, Ama'uma'u, (Sadleria), 646. 
Fire, origin of, 562-64; -making sticks, 296, 342; 

-sticks, a sport of Kauai, 142- 
Firebrands of auhau, 142 ; of ti-plant stalk, called auki, 

Fish, abundance of, 146, 148, 154, 156, 162. 656. 

Laenihi takes form of, 2,32. 

Uhumakaikai, 154; drives some to Kauai, 160-162. 
Fishermen, Kamehameha chased those of Papai, 468. 
Fishermen's line, 116. 

Fishhooks made of one's bones, a dreaded insult, 212. 
Fishing by Puniakaia. 154. 

grounds of Kolo, 148. 
P'lood brought by Pcle, 524. 

caused by Kane and Kanaloa, 194; 

hills of Heeia submerged by, 580; 

(the) in Hawaii, 522. 

Uweuwelekehau carried away by the, 194. 
Flying-hsh, caught by Kuapakaa, 126; 
Flying by aid of club or spear, 128, 374. 
Food preserving, method of, 116. 
Foreheads, eight of Lonokaeho, 328, 370. 
Foretelling child's future by feeling its limbs, 2. 
Four waters (the) poetic term for West Maui, 688. 
Fragrant shrubs and vines of Laa and Puna, 112. 
Fregata .Aquila (Iwa), man-'o-war bird, 98. 
Friday (Poalima) day for service due to the king, 708. 
Future events, auguries of, 10. 
Games, 396-8-400, 410. 

at Hinakahua, Kohala, 406. 
"Gently, Gently," chants of Kuapakaa. 86-88, 98. 

chant of Kuapakaa's master, 104. 

chant for Keawenuianmi. 108-10. 
Ghosts, 428, 434. 
Ghosts, chiefs of Kona are, 338. 

deceived by Lepa, 422-24. 

Hawaii, Lanai, I\Iaui and Molokai have, 428. 

inhabit Oahu, 428. 

Kcaukaha inhabit by, 298. 

killed and ate men, 428, 430, 432, 434. 

Kuili encounters, 364. 

Punia's experience with, 298, 300. 
God, invocation of, 682, 684 ; offerings to, 326, 328. 

Kekuhaupio called a, 454. 

(or goddess) Laka, the presiding deity, 364- 

of dancers, Kukaohialaka, 364. 

of husbandry petitioned, 684. 

Lono, offerings to, 456. 
Gods, assembly of ( pukui ) , 328, 330. 

breadfruit spread over Hawaii by. 676. 

Kane and Kanaloa. 676. 

Kaulu and Kaholeha plan to deceive the, 364. 

ordered by Pele to keep up the fires. 340. 

of agriculture. 664-66. 680. 

of Kamapuaa try to deceive, 3,36. 

of Kamapuaa invoked, 328-330. 

of the mountains invoked, 68I0. 

of Pele, Kaohelo one of the, 576. 

of wind and tide, 160, 330, 364. 
Goddess, fire of the, 256; 

rain from the, 256 ; 

ohelo berry held sacred to (Pele), 576. 
Grandparents of Kawelo, 2, 4. 
(jrave of Kaawa, at Haleakala, 570. 
Graves, secret of chiefs of Nuu, 572. 
Great Fleet, 470- 

Ha, trough or watercourse, 510, 512. 
Haalelea. the "hapupue" of, 40. 
Haalou. mother of Namahana. 688. 
Haiamu, mother of Kawelo, 694. 
Haili, the plain of Lehua, 258. 
Haka (shelf), play on name, 48. 
Hakau, chief of Waipio. 660. 
Hakaula (robe), of Palila, 140. 

Halahala, reddish fish of uhu family, 16. 

"Plalahalakau, say, are you asleep," 428-30-32. 

Halahola, mat of, 10. 

Halakii, wife of Peleioholani. 172. 

Halalii (king of Oahu), a ghost, 428. 

island ghosts of, 428, 430, 432. 
Halapepe (Dracaena aurea), 592. 
Halaula, Kapnnohu arrives at, 216. 
Halawa and Ewa (mythical persons), 606. 

Kohala, Kamehameha reared at and built temple of 
Hapuu in, 464. 

Molokai, 100. 

Oahu, awa from Kauai planted at, 606. 

winds of, 100, 102. 
Haleaha in Makua, 338. 
Haleakala, definition of, 536, 538. 

climbed by Maui, 536. 

graves on, 570-72. 

Halemano enraptured by, 238, 240. 

Hoolae killed on, 180. 

visited by Pele, 526. 
Haleauau, Kalena in uplands of, 250. 
Halekou, mother of Puniakaia, of roval blood, 154. 156 
158, 160-62. " . 3-+ 3 , 

Hale kuknohi (a house occupied by persons of rank) 

Halelua, 242. 

Halemano, legend of, 228-265. 
Haleniaumau, 334, 340, 342. 
Halialia, a premonition, 136. 
Haloa, son of Wakea, eyes of, 8. 12. ^2, 34. 
Halulu, father of Kamaakamikioi and Kamaakauluohia, 

164: of Niihau, 166. 
Halulukoakoa, Maui taken prisoner at, 540. 
Hamakua, Aiohikupua sails for, 410. 

chiefs of, 486. 

firs in uplands of, 256. 

Hilo and Kohala go to, 348. 

Hilo and Waimea, 500. 

Kamehameha becomes king of, 466, 472. 

Palila flew to, 148. 

Wanna, chief of, 84. 
Hamau and Hooleia, parents of Luukia and Makahi, 564. 
Hamoa, a section of Hana, 598. 

Kamalalawaln lands at, 258. 

legend relating to, 544. 

visited by Kilua and Kahuoi, 598, 600. 

Waiohonu, a division south of, ()00. 
Hamohamo, 316. 
Hana, awa leaf wind of, 392. 

canoes headed for, ,390. 

Eleio ran to, 434. 

Ka-iwi-o-Pele. at, 506. 

Kapakohana goes to, 208. 

Kapueokahi in, 388. 

Lanakila promised land of, 176 

people of, urge Kapakohana to rule 210. ^ 

Hanaaumoe, 428, 430-432. 
Hanakapiaia, hairless cannibal of, 212. 

robber cannibal of, 210. 
Hanakaulua and Haehae (chiefs of Kapoho), parents 

of Kamalalawalu, 228. 
Hanakaumalu, Kawelo shall henceforth live in, 184. 
Hanalei, "arise thou," 54, 56. 

Haulili, the great one of, 694. 

home of Kauahoa, 2. 54, 56, 704, 706. 

Kapunohu's spear stopped at, 224. 
Hanamaidu, Kauai, 2. 

Kawelo lands off, 32; residence at, 62, 64, 70. 

situated at other side of Wahiawa, 64. 
Hana-na-lani-haahaa (lit.. Hana of low heaven), 660. 
Hanapepe, Aikanaka's residence, (jo, 62. 

Palila proceeds through, 138. 
Hanapilo (he), an uncomplimentary term, 156. 
Hanaula, smoke hung over, 516. 

sons of Luahoomoe, settle at, 516. 



Hanauma Bav, royal fishing resort east side of Koko 

Head, 278. 
Hapakuela, birthplace of Pele, 524, 526. 
Hau tree (Paritium tiliaceum), Lupea transformed into 

a, 148. 
Haulili, adopts Kawelo of Hanalei, 694. 
Haunialaue, oopu god of Makamakaole, 514. 
Haumea, a ghost woman at Niuhelewai, 368. 

deity resident of Kalihi valley, 368. 

goddess made first mat sail, 658. 
Haunaka, champion wrestler, Paaiihau, 410. 
Hauola temple. Waiawa valley, 208. 

used as symbol of peace, 580. 
Haupu, mountain on Molokai, SM' 5^0- 

Molokini was detached from, 518, 520. 

origin of, 518. 
Hauula, Koolauloa, Kumukahi, lands and remains at, 

Hawae. a sorcerer, 502. 
Hawaii (island group), Aukelenuiaiku arrives from, 576. 

awa in, 606. 

Bible similarities with things done in, 658. 

canes introduced into. 592. 

custom in rectifying an angry vow in, 580. 

Hawae famous over, 502. 

Hua sailed for, 516. 

indigenous canes of, 582. 

kapa of, 636. 

Kekaa landmark of, 540. 

Kepakailiula, strong man of, 384. 

lauhala brought to, 656. 

mats of, 626. 

ohelo of, 576, 580, 582. 

people of fond of the maile, 616. 

sea not around in earliest times, 524. 

Waialani goes to, 578. 

why Pele and sisters came to, and Kaohelc settled on, 
Hawaii (island), bone-breaking taught in, 498. 

defeats Kauai, 502. 

divided between Kamapuaa and Pele, 342. 

entrusted to Pupukea, 436. 

food from, exhausted, 1 14. 

forces of, defeated, 452, 454 ; successful, 456. 

ghosts of, 428. 

Kahaookamoku sails to, 428. 

kapas of, 112. 

Kalaepuni famous over, 198, 200 ; king of, 204, 206. 

Kalaiopuu sailed from, 452. 

Kamapuaa sailed from, 342. 

Kamehameha chief of, 464, 472, 520. 

Kaniloloa sailed from, 5.^4. 

Kauhiakama sent to spy, 440. 442. 

Keawenuiaumi, king of, ig8, 200. 

Kiihele, fast runner of, 384. 

Kihapiilani directed to, 176, 178. 

Kiwalao heir to kingdom of, 464- 

Ku and Hina journey to, 192. 

Kuapakaa sailed for, 124, 1,34. 

news of Uvveuwelekehau carried to, 198. 

"O Kalani ! king of." 438. 

Pakaa given the whole of. 134. 

people of, mourn the absence of their king, 116. 

plan for invasion of, 472. 

priest and well-diggers return to, 202. 

robbery amongst the people of, 498. 

sharks seen off Kohala, 202. 

six districts in, 292. 

slauglUercd Maui, on death of Makakui, 450. 

soldiers from, 474. 

subjugated by Namakaokalani, 278, 280, 282. 

three rulers on, 466. 

to Niihau (islands) subjugated by Kamehameha, 474, 
476, 486. 

Umi sent orders and returned to, 178, 180. 

Hawaiian crow (alala), 614. 

custom in warfare, 446- 

chiefs fought for their loves, 386. 

death prayer, 502. 

demigods, 332. 

gardening implement (00), 414. 

giant, 146. 

heroes, 216. 

hospitality, 216. 

mahogany (Koa), 630. 

palms, 656. 

practice of adopting children, 302. 

pyrotechnics, 142. 

race ancestors of, 540. 

tradition of mamoth lizard, 412. 

way of separating in anger, 580. 
Hawaiians, canoe building of, 610. 

disposition of soul after death of, 572. 

held Ohelo sacred to Pele, 576. 

location of seat of thought by, 442. 

method of eating of, 648. 

secretion of bones at death of, 444. 

shark stories among, 294. 

sleeping with dogs, custom of, 648. 
Hawaii's inedicine (weapons), 476. 
Head scalping, not an Hawaiian custom, 330. 
Heeia (a spirit man of Koolau) marries Kaohclo, 578. 

enamored of Hiiaka. 580. 

Waialani, daughter of, 578. 

(division of Koolau, adjoining Kaneohe), 578. 

body of Malulani scattered outside of, 580. 
Heiau of chief Kamohomoho on Pa'upa'u hill, 520. 

for worship of the Moo (lizard) god, 520. 

of Puulaina, 536. 

of Kawa'ewa'e, Koolau, 720. 
Heiau at Puukohola, Kawaihae, 472. 
Heiaus on hill tops, 716. 

at Piihonua, Hilo, Namakaeha sacrificed on altar of, 

of Wahaula at Kahaualea, Puna, and of Mookini, Ko 
hala, marked advent of Paao, 592. 
Hema, attendant of Kamehameha, 470, 482. 
Hepatus sp. (palani), 298. 
Heteropogon contortus, (pili) grass used for tliatching, 

Heulu, father of Kawelo, 694. 
Hewahewa, priest of Kamehameha, 478. 
Hia (making fire by friction), 296, 342. 
Hiiaka, 312, 318, 334, 338, ,340; and Pele, 546, 576, 578, 

580 : and Waialani, 580. 
Hiiakaikapolio{)ele, sister of Pele, 334. 
Hiiakaikapuaaneane. sister of Pele, 334. 
Hiiakalalo and Hiiakaluna, brothers of Pele, 338. 
Hiiakanoholae, Kona, 298. 
Hiialo (manner of carrying), 184. 
Hikiliimakaounulau (star), Ii8. 
Hikinaakala, chief of Puna, 82. 

term for Puna district, 82. 
Hiku, son of Keahuolu and Lanihau. 182-188. 
Hiku and Kawelu, legend of, 182-188. 
Hili, bark of kukui-tree, used in making "paiula" kapa, 

Ililo, chiefs of, 466- 

cliffs of, 250. 

district, character of, 250. 

fish from, 490. 

Kamehameha, conquest of, 468. 

Ku and Hina, king and queen of, 192. 

Kulukulua chief of, 82 ; king of, 228. 

Makao runs to for mullet of Waiakea, 490. 

multitude in, 248, 250. 

Pallia resides at, 494. 

rain of, 340. 

streams of, 250. 

"watery home of," 256, 258. 


Hina, mother of Mahiiuii and grandmother of Palila, 
136, 138, 140. 
mother of Kamapuaa, 314. 
mother of Maui and of Owe, 536, 538, 540. 
mother of Punia, 294. 
mother of Uweuwelekehaii, 192. 
Lupea, sister of, 148. 

and Kahikiula rulers of Kauai, 356-358-360. 
and Kamapuaa, 360-362, 
Hinaaimalama, legend of, 266-268. 

Kaiuli and Kaikaa. grandparents of, 266. 
Kukeapua and Hinaluaikoa parents of, 266. 
Hinahanaiakamalama, an epithet of Lonomuku, 658. 
Hinakahua, Kohala, place of games, 406. 
Hinalauae and Hina, parents of Maui, 536. 
Hinalea. fish of the Coris family, 112. 
Hinaluaikoa, sister and wife of Kukeapua, 266. 
Hiupa and Kinimakua, names of the "maika" stones sent 

Kamehameha by Kahekili, 688. 
Hiwa, black sacrificed pig, 316. 

"leaf of," 316. 
Hiwahiwa, term of endearment, 316. 
Hoapaio, antagonist, 698. 
Hoapili and Naihe, 480. 
Hokahoka, definition of, 418. 
Hokukekii, 246. 

Hokuula hill, Waimca, battle ground, 446, 448. 
Holoholopinaau, seer of Kahaookamoku, 428. 
Liolu (fish god), legend of, 510, 512, 514. 
Holualoa, Kona, birthplace of Kalaepuni and Kalae- 

hina, 198. 
Honaunau, city of refuge at, 466. 
corpse of Kalaiopuu at, 466. 
Kalaepuni uproots koa tree at, 200. 
Kiwalo offers sacrifice at, 466. 
"Honokoa, anger of," 56. 
Honokohau people observe kapu, 512, 
Honouliuli, Ewa district, "love looks in from," 252. 
Kapapaapuli living at. 270. 
man of, 276. 
Puali fishes at, 274. 
Waipouli cave on beach at, 276. 
Honuaula, name of indigenous cane, 584. 
a valley near Lahaina, Maui, 202. 
Kapakohana at, 208. 
Ae-a, daugluer of Kalnii, lands at, 602. 
Honuhonu, wrestling game, 396-98. 
Hookcleihilo and Hookeleipuna, 72, 74, 122. 
Hookupu, custom of making gifts, 156, 236. 
Hoolae, chief in charge of Kauiki hills fort, 180. 
Hooleia, wife of Hamau, mother of Luukia, 564. 
Hoomakaukau, steward of Kamehamelia, 478. 
Hoomaoe, Kapunohu's fisherman. 214. 
Hooneenuu. name of stick of wood which caused Palila 

to dislike Molokai, 148. 
Hoopapa, or hopapa, definition of, 304. 
Hoopulu, "chief of," name given to the fish god, Holu, 

"Hopoe, rain of," 338. 

Hopoe, the woman turned to stone by Pele, 334. 
House battens (ahos^, terms and uses, 644-46, 650. 
House construction, 640-42, 644, 646, 648, 650-54-56. 
Hua, chief of Lahaina, story of, 514-16, 660. 
Huaa (king of Puna) and Kulukulua (king of Hilo), 
228, 240, 260, 262. 
chief of Kau, 82. 
Huakaikapoliopele, sister of Pele, 334. 
Hualalai mountain, Keawenniaumi lies back of, 200. 
Huia, akulikuli blossoms at, 30. 
Hula and oli, arts of, studied by Pamano, 302. 
Hull, taro-tops prepared for seed. 680. 
Huliamahi. war-club of Palila. 138, 140, 142, 144, 152, 
372, 374. 
friend of Kawela, 718. 
Humehume, reigned over Kauai, 502. 

Humuula, temple of, 136, 150. 
home of Hina, 136; Palila reared at, 136. 
land of, 136, 138; Palila comes from, 142; Alanapo, 
a kapued temple in, 372, 374. 
lao, valley, at Wailuku, Maui, 470. 
battle fought in, 470; renowned for its canoes, 470; 
damming the waters of, 470. 
Idols, 234, 236. 

I-e and made vines and ohia trees, called upon by 
Hiku to obstruct way of Kawelu, 182. 
(Freycinetia arnotti), 642. 
leiea and Poopalu, fishermen of Makalii, 600. 
Iliiihi, child of Lihau and Kapulani, 520. 
Ihuanu (expert boxer of Kohala), 406, 408, 410. 
Iluianu (hill), Halemano farming at, 240; "palaholo," 
plant covering of, 240. 
(a sister of Maikoha), 268. 
Ihukoko, 268, 270, 272. 
Ikuwa, rock hurled by Kaaona, 366. 
name of a month, .366- 
the "malo" of Palila, 140. 
Iliahi, sandlewood, 478. 
Ilima, district in Kohala, 218. 

Oahu's floral emblem, 230. 
Iliopua, indigenous cane, 586. 
Images, 432, 434. 

Imaikalani, blind chief, 378, 380, 382. 
birds warn and guards report to, 378-80. 
defeats Omao Kamau, 380. 
Imu, or umu, (oven), 510, 516, 692. 
Ina and wana, sea-eggs, 98. 
Inamona, roasted kukui nuts, 494, 670. 
Indigeneous canes of Hawaii, 582, 584, 586. 
lolekaa (rolling rat), version of Ualakaa, 532. 
Ipomea tuberculata (koali), 642. 
Iron spade, 500. 
Ivory necklace, 468. 
Iwa, great thief, legend of, 284, 286, 288. 290, 292. 

man-o'-war bird (Fregata Aquila). 98- 
Iwikuamoo, or Kuamoo (king's attendant), 80, 268, 382. 
Iwi-o-Pele. hill in Hana, Maui, 506, 508. 
Javelin, Walaheeikio's skill with, 702. 
of Kawelo, 702. 
of warrior, 704. 
Javelins, clubs, spears, and other death-dealing weapons, 

452. 454, 460, 462, 470, 698, 702. 
Job. counterpart in Hawaiian story, 316. 
Kaaealii, grandmother of Halemano, 238, 242, 244. 
Kaahualii, a ghost, 428, 434. 
Kaahumanu, queen of Kamehameha I., 480, 486, 488. 

daughter of Namahana and Keeaumoku, 688. 
Kaaiai, of Ewa, 564. 
Kaakakai and Kaanahua, mythical birds, sons of Lua- 

hoomoe, 516, 518. 
Kaala mountain, 188. ^ 

heavy fog at, 250. " 

cold dews of, 252. 
chiefs retire to, 498. 
Kaalaea, a beautiful woman, 154, 156. 

part of Koolau district, 154. 
Kaalaehuapi. 562. 564. 
Kaalamakaoikuwa, warrior of Oahu, 488. 
Kaalamikioi and Kalehuawai, daughters of Ahuapau, 

wives of Palila, 144. 
Kaalaneo ( Kakaalaneo ), King of West Maui, 540-544. 
Kaaloa, counselor of Kamehameha, 478. 
Kaaloakauila, advocate of Kamehameha, 478. 
Kaao, pleasant winds called, 122. 

a share of forty fish, 126. 
Kaaona, the brother of Makalii, ,366. 
Kaau, Laenihi, returned to, 230. 
Kaawa, hidden grove at Haleakala, 570. 
Kaawaloa, in Kona, 442. 448 ; residence of Kckuaoka- 
lani, 480. 



Kaawalii, Hilo, Palila lived at, 374 ; Lupea lived above, 

Waianae, Kaukaalii and Haleniano lived and nur- 
tured at, 228. 
Kaehuikiawakea, 32, 34, 40, 44, 48, 50. 
Kaeleha. adopted son of Kawelo, 60, 62, 64, 68, 70. 

and Kalaumeki, warriors, 18, 38, 40, 42, 44. 
Kaelehapuna, the pride of Ewa, 54. 
Kaelehuluhu, fishing grounds in, 258. 
Kaelepulu, 374. 

"Kaelo and Ikiiki, sun of," 252. 
Kaena, Cape of, 8, 10, 696. 

chief of Waianae, 270. 

poiiU, fishing ground near, 270. 

point, Waianae, Palila lands at, 142, 158. 252. 
Kaenakuokalani, sister of Kawelo, 2, 
Kaeo, King of Kauai, 472. 

Kaeokulani, temple of Pakaalana destroyed by, 290. 
Kahahana, King of Oahu, 458, 460, 488, 498. 
Kahahawai (of Maui), 498. 
Kahaiulu, or Kauluakahui, 278. 
Kahakaawae, a lehua tree, 152. 
Kahakaloa, 48, 50, 52. 
Kaliala, amber fish ( Seriola sp.), 100, 270. 

beauty of Puna, 384. 
Kahalaia, 502- 

Kahalaoaka, place of pandanus wood for 00s, 586. 
Kahalaomapuana, sister of Aiohikupua, 410, 412, 416. 
Kahalaopuna, a beautiful virgin, born in Manoa, 188, 

190, 192. 
Kahana, Olopana lands at, 314, 316. 
Kahaookamoku, chief of Kauai, 428, 430, 432. 
Kahaualea and Kalapuna, places in Puna famed for 

temple ; place of coconut planting, 592. 
Kahauolopua, noted for strength, 502 . 
Kahehuna. at base of Punchbowl. 144. 

temple at, 144. 
Kahehumakua, war club of Kauahoa, 52. 
Kalieiki, near Maemae, Hawaii, 474. 
Kahekili, King of Maui, 452, 454, 458, 460, 462, 472, 474, 
496, 498, 520, 522. 

conquest of Oahu by, 460, 498. 

Keawepuahiki, soldier of, 692. 

King of Maui and Oahu, 472. 

probable father of Kamehameha, 688. 

and Kaeo, at Kohala, 472. 
Kahekilinui, King of Maui, 458. 
Kahewahewa, 6, 252. 
Kahiki, arrivals from, 314. 

awa introduced from, 606. 

coconut and food plants introduced from, 592, 604. 

Kalahumoku, a man-eating dog from, 414. 

Kamapuaa at, 326, 362. 

King Lonokaeho of, lived in, 326. 

Kowea, King on, 326. 

Lalawalu, brought Kauiki from, 548. 

Namakaeha came from, $o(>. 

Nuumcalani at border of, 576. 

ohelo originated in, 576, 580. 
Kahikihonuakele, elder brother of Kamapuaa. 266, 354, 

356, 358, 360, 362. 
Kahikikolo, weapon of Kaniapuaa's, 346, 356. 
Kahikinui, district of Maui, 586. 

birthplace of Paniano, 246, 302. 

"aalii" trees plentiful at. 586. 

Kaupo district, adjoining, 302. 

Pele resided at, 518. 
Kahikiokamoku, the King's favorite, 90. 

probable epithet of Pakaa^s. 90. 
Kahikipapaialewa. land in Kahiki, 274. 

Kauluakabai in, 282. 
Kahikiula, ruler of Kauai, 3,^6, 356. 

fatlier of Kamapuaa, 354. 

and Kahikihonuakele, .^60, .^62. 
Kahiko (Kahiko luamea), the first man, 658, 660. 

Kahikoluamea, priest of Kanelaauli temple, 144. 
Kahili bearers, 382. 

Kahinalii, sea of (the flood), 34, 522; brought by Pele, 

mother of Pele, Hiiaka and Puuhele, 546. 
Kahiole. place inhabited by ghosts, 428. 
Kahoaliis, ordered by Pele to keep up fire, 340. 
Kahoanohookaohu, the sail of Kamehameha's canoe, 658. 
Kahoiwai, Manoa, birthplace of Kalialaopuna, 188. 

"Imsband from." 190. 
Kahoko. 176. 
Kaholeiwai, army at, 448. 

place of friendship pact, 214. 
Kaholeba, brother of Kaulu, 364, 366, 368. 
Kahoolawe, Kalaepuni lands on, 202. 

lizard daughter of Puuokali, 514, 518. 

well dug on, 200-202. 
Kahooleinapea, Koloa, Kauahoa's kite falls at, 4. 
Kahuaai. soldier of Hu. 282. 
Kahuihuimalanai and Kahoanohookaohu, first makers of 

hala wreaths, 658. 
Kahuku, 318; trees of, 252. 
Kahului, fisherman of Maunalua, 146, 148. 
Kahuna (priest), 582, 584. 

Kahuoi, of Hawaii, son of Kauahua and Heana, 598, 
600, 602, 604. 

village in Ewa, 170. 
Kai, Kamehameha's counselor, 478. 
Kaialeale, king of the sharks, 294, 296, 298. 
Kaiana, 692. 
Kaieiewaho channel between Kauai and Waianae, .^o, 

474; the Oahu-Kauai cliannel, 122. 
Kaihalulu, cliff near Kapueokahi, Hana, 210. 
Kaihuakala and Kahule, reported parents of Kauiki, 
546, 548. 

mountain peak of Hana, 546. 
Kaihukoa. 268; wife of Kaena. a chief of Waianae, 270. 

fishes that came with, 270. 
Kaihukuuna. 268, 272. 
Kaihuopalaai, 268, 270. 
Kaihupepenuiamono and Muno, 44. 
Kaikioewa, extortioner to Kamehameha, 478. 

superintendent of thieves, 292. 
Kaikipaananea, King of Kauai, 386. 396, 402, 404. 
Kaili, god of Keawenuiaumi, 78. 

bequeatlied to Kamehameha. 464. 
Kailua. North Kona. 480. 

field of Kuahewa at, 478. 
Kaimu, Laenihi causes surf off, 2t,2 ; 
at, 234. 

Kamalalawalu joins in surfing at, 

went astray in, 248. 
Kainaliu, 206. 

Kaipalaoa, in Hilo, Namakaeha slain at, 476. 
Kaipolohua, Kahikinui. Pamano's birthplace, 302. 
Kaiuli, King of Maui, 302, 306, 312. 
Kaiuli and Kaikea, gods changing sometimes to the fish 
form "paoo;" grandparents of Hinaaimalama, 266. 
Kaiwiopele, Hana, 208. 
Kakaalaneo, King of Maui, 386, 388, 390-398. 

Eleio, swift runner for. 434. 

known also as Kaalameo, 540. 
Kakele ointment, 80. 

Kakuliihewa, King of Oahu, 4, 28, 188, 394, ,396. 
Kala, surgeon fish ( Acanthurus unicornis), 298, 300. 
Kalaau point. Molokai. 2ro. 
Kalaeakeahole point, near Kailua, 288. 
Kalaehina, strong man. King of Maui, 204. 206. 208. 210. 
Kalaeokalaau. point of. 284; named for Palila. 148. 
Kalaepohaku near VV;iiluakio, location of Ahuapau's 

place. 142. 
Kalaepuni. fearless lioy, famous for strength, 198, 200, 

202, 204. 206. 
Kalaepuni and Kalaehina, legend of, 198. 

claims to be living 
2i2, 248. 



Kalahiki, tlsliing grounds outside of, 200. 

Kalahumoku. man-eating dog from Kahiki, 412, 414, 416. 

Kalaikupule ( Kalanihupule), son of Kahekili. 470, 474, 

476, 488, 498. 
Kalaimamahu, law giver of Kamehameha. 478. 
Kalaimoku, chief warrior of Kamehameha, 474, 476, 478, 

480, 486. 
Kalaiopuu or Kalaniopuu, King of Hawaii, 452, 454, 

464, 466, 688. 
Kalakeenuiakane, shark deity, 366. 
Kalalau, the "kee" of, 40. 

tish caught at, 356. 

Kamapuaa visits parents at, 356. 
Kalalawalu, 546. 

Kalalea, war club of Lupeakawaiowainiha, 138. 
Kalamalo (Eragrostis variabilis), grass used in thatcli- 

ing, 640, 654. 
Kalamaula, cave dwelling of lizard, 164, 166. 
Kalana, soul of, 514. 

Kalana and Waihauakala, keepers of the god Holu, 510. 
Kalanikilo, god of Kawelo, 24-26. 
Kalaninuikupuapaikalaninui, name for Keoua, 464. 
Kalanipo and Kamaelekapu, parents of Kalaepuni and 

Kalaehina, 198. 
Kalanipuu, hill of, 32. 
Kalapana, breadfruit of, 248. 
Kalapanakuioiomoa, progenitor of the kings of Hawaii, 

262, 264. 
Kalauao, in Ewa, 168, 170, 488. 
Kalaumeki and Kaeleha, 18, 38, 40, 42. 44. 54, 60. 
Kalaupapa, Molokai, Kulepe lands at, 172. 
Kalehuawehe, Waikiki, surf riding at, 4, 6, 396. 

the cliff of, 56. 
Kalelealuaka, son of Opelemoemoe, 170. 
Kalena in Haleauau, 250; sleep at, 252. 
Kalepolepo, 452, 454. 
Kalepolepo, Maui, place of Puconuiokona's light with 

Pupuilima, 554. 
Kalihi, Kauhi and Kahalaopuna journey along, 188. 

"lover from," 252. 
Kalikoolauae, wife of Opelemoemoe, 168, 170. 
Kaliuwaa, home of Kamapuaa, 314, 316. 

high cliff of, 320. 

cold in uplands of, 336. 
Kalohipikonui and Kalohipikoikipuwaawaa, loud-voiced 

men, 16. 
Kalokalo, where the birds roam, 336. 
Kalokuna, name of Keaau's two "leho" shells, 284, 288. 
Kalonaikaliailaau, father of wife of Kawelo, 4, 6, 20, 

22. 24, 26, 28. 
Kalo-pau, month of, 98. 

Kaluakanaka, commander of Kukuipahu's forces, 218. 
Kaluakoi, the boy of, name given Kanapakaa, 122. 

Palila flees to, 148. 
Kaluanui. 314, 316. 
Kaluaopaleua, ruler of Kauai, 372, father of Palila, 136, 

138, 140, 372. 
Kama, abbreviation of Kamapuaa, 3,^6, 338, 342. 

hog-son of Hina, 336. 

hog-forms of, 342. 

and Makalii, 352. 

resemblance to Kawelo on return to life, 720. 
Kamaakamikioi and Kamaakauluohia, sons of Halulu, 

runners from Niihau, 164-166. 
Kamaalo, god impersonator of Kamehameha. 478. 
Kamaalaea, better known as Maalaea, Maui, 514, 518. 
Kamaikaahui, human shark, 140, 142, 144, 372, 374. 
Kamaile (hill on Kauai), fire-sticks thrown from, 142; 
famous for awa, 610. 

wife of Oilikukaheana, 606. 
Kamakakehau, 652. 

Kamakau, chanter of Kamehameha. 478. 
Kamalalawalu, King of Maui, 206, 208, 210, 436, 450. 

daughter of Hanakaulua and Haehae, chiefs of Ka- 
poho, Puna, 228-260. 

Kamalama, younger brother of Kawelo, 2, 10, 16, 18, 20, 
22, 24, 26, 28, 30, 32, 34, 36, 38, 40, 44-60, 64, 696- 
704, 708-710. 
Kamanawa, chief of Kona, 466, 468, 472, 478. 
and Keaweheulu, emissaries to Keoua, 472. 
and Kameeiamoku, messengers of Kamehameha, 6go- 
Kamanuiki, 174. 
Kamaomao and Kekaa, aliiding places of the soul, 454, 

554. 57^-574- 
Kamapuaa, son of Hina, tradition of, 314-362. 
Kamaunuaniho, grandmother of Kamapuaa, 316, 320, 
326, 336. 

chants in Kamapuaa's honor, 314, 316, 318, 320. 

and Kekeleiaiku on Oahu, 352. 
Kamauoha, famed for strength with spear, 564, 566, 568. 

mistaking the cause of wailing, 566. 
Kameeiamoku, a chief, 466, 468, 478. 

and Kamanawa, messengers of Kamehatneha, 690-692. 
Kamehameha I, 242, 292, 464, 466, 468, 470, 472, 474, 476, 

478, 480-486, 490, 520-522, 588-692. 
Kamiloholuiwaiakea. 260. 
Kamoeau, guessing expert, 494. 
Kamohoalii and Kahuilaokalani, brothers of Pele, 524, 

Kamohomoho, chief, first built hciau for worship of 

lizard god, 520. 
Kana, 518-520. 
Kanahaha, 506. 

Kanahaha, hill with spring, 546. 
Kanaiahuea, strong man of Kona, Hawaii, 434. 
Kanaihalau, uncle of Kaahumanu, in charge of Hama- 

kua, Waimea, and Kawaihae lands, 486, 488. 
Kanaihalau Paahu, expression signifying the stripping 

of flesh from bones, 486, 488. 
Kanaio, mother of Pamano. 302. 
Kanakca, 346. 

Kanalehua, bananas of, 616. 
Kanaloa, 524, 526; flowers rejected bv, 184; awa drinker 

of, 328. 
Kanaloauo, chief of Waimea and Kawaihae, 442, 446. 
Kanapau, insurgent at Waipio, 480, 482. 
Kane, god of Hawaiian mythology, 166, 194, 196, 198, 
364.366, 544, 596, 598, 676. 

and Kanaloa, gods of Hawaiian mythology, 676. 

coconut brouglil from Kahiki by. 596, 598. 

holes made by club of, 508. 

living water of, at Kanehunamoku, 678. 

tells the origin of breadfruit, 676. 
Kaneaiai, double canoe of King Peleioholani, 172. 
Kaneakaehu, a fast runner, 490. 
Kaneapua, 268, 592. 

Kaneaukai, popular god of tlie fislicr-folk, 268, 270. 272. 
Kanelioa, uplands of, 310. 

Kanehoalani, father of Pele, Luanuu of Polynesian tra- 
dition, 524. 
Kanehunamoku, a mythical land in Kahiki, 678. 
Kanehulikoa, 268. 

Kaneikakalua, son of Kalana and Waihauakala, 510. 
Kaneikapalua, 514. 

Kaneikapualena, god of Kawelo's grandfather, 18, 28. 
Kaneiki, chief and ruler of a district of Kauai, 342-346, 

Kanelaauli temple, at Kahehuna, 144. 
Kanemilokai, 268. 

Kaneohe, birthplace of Puniakaia, 154, 160. 
battle at, 262. 
Kahahana resided at. 458. 
Kaneopa, 430-432. 
Kanepuaa (god of agriculture), prayer of cultivator 

to, 666. 
"Kanepuaa, he is biting" (a taunt), 6. 
Kanewahineikiaoha, 4, 10; daughter of Kalonaikahai- 
laau, wife of Kawelo, 4, 6, 20, 22, 24, 26, 28, 44, 48, 



KaiiewahiiK'ikiaoha — Continued. 
52, 54, 56, 58, 60, 62, 698, 700. 

wife of Aikanaka, 706, 718. 
Kanihonui, observer of kapii restrictions for Kameha- 

meha, 478. 
Kanikaa, god of Kapunohu and Hoomaoe, his fisher- 
men, 214. 

ghosts, inhabited by, 428. 
Kanikani rain, 256. 

Kanikapihe, name of a blow in boxing, 408. 
Kanikawi, spear of Kanikaa, 214, 218, 220. 

and Kanikawa, 330. 
Kaniku, route of army, 446, 448. 
Kanilolou, man possessing an eel body, 534. 
Kanoa, an awa bowl, 72. 
Kaohele of Molokai, noted runner, 496. 
Kaohelo, sister of Pele, 576, 578, 580. 
Kaoheloula, daughter of Maunakepa and Hooleia, of 

Kauai, 580, 582. 
Kaoio Point, 316; residence of Mokolii, 370; Makapuu, 

sacred to Oloniana, 374. 
Kapa, 112, 140, 142, 198, 230, 290, 306, 494, 540, 636, 
638, 690. 

barks for, 636, 638-40. 

beaters, 638. 

varieties of, 638-640. 
Kapaa, section of eastern Kauai, 704. 
Kapaeloa, 272. 

Kapahi, paddle of Iwa, 286,288. 
Kapaka, 318. 
Kapakohana, legend of, strongest man on Kauai, 208, 

210, 212. 
Kapalaoa, counselor of Kamehameha, 478. 
Kapanaia, potato grower of Manoa, 532. 
Kapapaapuhi, 270. 
Kapapala, Kau, 446. 

Kapapauoa, husband of Mahinahina, 506. 
Kapas, 160, 196, 230, 306, 402. 

of Hawaii, 112. 

of Molokai, 112. 

of Olaa, 284; of Puna, 230. 

of Kauai, scented, 230. 
Kapawa, sacred place, 228. 
Kapinaonuianio and Nioiwawalu, stewards of Aikanaka, 

Kapiolani, queen, 576. 
Kapoho, Puna, 228, 230. 
Kapoiliili, mother of Puuhele, 554-560. 
Kapokoholua and Kapoiliili (parents of Puupehe), story 

of, 554-558. 
Kapolei hill, see Puuokapolei. 
Kapoukahi, statesman of Kamehameha, 478. 
Kapu, 140-144. 19^. 198. 206, 266, 290, 370. 412. 

system, 478, 480. 
Kapua, South Kona, 204. 206. 

Oahu, Kamehameha's canoe fleet at, 474. 
Kapuaaolomea and Kapuaahiwa, sons of Lonoaohi, 322. 
Kapuaokekau and Kapuaokahooilo, spears, 18. 
Kapuaokeonaona, daughter of Kukuipahu, King of Ko- 

hala, 240, 388, 390. 394- 
Kapued chief, 144. 

persons and animals. 290. 

kapas, 306. 
Kapueokahi, in Hana, 210, 376, 388, 394. 
Kapueuhi, dancer of Kamehameha, 478. 
Kapuna, body of, represented by ridges and hills, 610. 
Kapunohu, born in Kukuipahu, Kohala, 214-18. 

general of Niulii's forces, 218-222. 

became King of Kauai, 224. 

solver of riddles, 418, 4^0. 
Kau, 82, 128, 464-466, 47-2- 
Kauaawa, Kau, battle field, 468. 
Kauahoa of Hanalei, brother of Kawelo, giant warrior 

of Aikanaka, 2, 4. 38, 40, 52-58, 694. 704, 7o6. 
Kaualnia, and Heana, parents of Kahuoi, 598. 

Kauai, 12, 14, 18, 28-46, 70, 122, 136, 138, 142, 158, 160- 
166, 208, 210, 222, 224, 272, 396, 400-402, 408, 416, 
430-432, 472-474. 502, 580-582, 694-696. 

Aikanaka, king of, 66, 694. 

Aiohikupua, champion athlete of, 406- 

chiefs and warriors of, 404. 

Kaeo, king of, 472. 

fisherman of, 8, 12. 

Humehume reigned over, 502. 

(great), isle of Lehua, 34. 

Kahaka, chief of, 48. 

Kahaookamoku, chief of, 428. 

Kahikiula and Hina, rulers of, 356. 

Kaikipaananea, king of, 386, 396, 398. 

Kaluaopalena, ruler of, 372. 

Kapakohana. strongest man on, 208. 

Kaunalewa, king of, 404. 

Kauhoa, warrior of, 38, 56. 

Kawaikuauleo, runner of, 224. 

Kemanio and Kapunohu, king of, 224. 

Koolau, wind of, 704. 

Ku, Hina and Olopana, chiefs of, 192, ig6. 

Kaumualii, king of, 500. 

Napuelua, warrior of, 500. 

Uweuwelekehau and Luukia, king and queen of, 199. 

Makalii, king of, 346. 

Waialeale, mountain on, 222. 
Kauakuahine and Kahoiamano, parents of Kahalaopuna, 

Kauakahiakaola, counselor of Kamehameha, 478. 
Kaualehu, banana of, 604. 
Kauaula, 534; battle fought below, 520. 

famous wind, 522, 534. 
Kauhalahala, 142. 

Kauheana, breadfruit trees of, 542. 
Kauhi, of Alele, Koolau, story of, 186-190. 
Kauhiakama, son of Kamalalawalu, 440, 442, 448. 
Kauhola, Kohala, 244, 406. 

point, 240. 

sharks at, 202. 

surf on, 242. 
Kauiki, famous places of, 548, 550 ; fortress of, 544. 

chant of, 550. 

mail bag of the wind, 548- 

origin of, 544-546- 
Kaukaalii, mother of Kukaniloku, 228. 
Kaukaweli, kukui grove, 674. 
Kaukekeha, pillow of, 10. 
Kaula, islet southwest 01 Kauai, 74, 148-152. 

birds of, 56. 
Kaulaku, at Kahiki, furnishes food-plants for Hawaii, 592. 
Kaulu, boy of Kailua, Oahu, story of, 364-370. 
Kauluaiole, spearman, 18. 

Kauluakahai of Kahikipapaialewa, great chiefs, 274, 282. 
Kauluikapapaakea and Kamalama, 708, 710. 
Kauluiki, skilled spearman, 18, 38-42. 
Kauluikialaalaa, spearman, 18. 
Kaulukauloko, spearman, 18, 696. 
Kaululaau, son of Kaalaneo, 542. 

island of, 554. 
Kaulunui, spearman, 18. 
Kaulupamakani, spearman, 18. 
Kauluwaho, spearman, 18. 
Kaumalumalu, district of Kona, Hawaii, 182. 
Kaumiumi, fortune-teller of Kamehameha, 478. 
Kaumualii, King of Kauai, 474. 5°°. 502. 
Kaumuku wind, 246. 
Kaunakakai (Kaunakahakai), Molokai, 164, 166, 238, 

566, 688. 
Kaunakiki, soldier and expert in the "lua," 282. 
Kaunalewa, chief of Kauai, .396; King of Kauai, 404. 

coconut grove at, 198. 

and Kepakailiula, 400. 

and Kukaea, 404. 
Kaunolu, Lanai, 148, 394- 



Kaupakuea, 500. 
Kaupea, 36. 

Kaupo, Maui. 240, 246, 270. 
the wauke plant at, 270. 
uplands of Mokulau, in the middle of, 302. 
Koolau, a village in, 302. 
Kauwaupali, name of battle, 470. 

Kauwiki or Kauiki, Hana, 176, 178, 206, 376, 378, 390, 
544. 548. 
canoes at. 178, 390. 
Kawalakii image on fortres.s of, 376. 
house of Kepakailiula at. 394. 
Kauwila (Alphitonia ponderosa). a hard wood, 638. 
Kawaaiki, cliff-climber of Molokai, 496. 
Kawaewae. heiau of, 350. 
Kawaihae, 124, 426, 442, 448, 472, 480. 
canoe fleet at, 442. 
heiau at Puukohola in, 472. 
Kalaimoku arrives at, 480. 
Kamehameha at, 490. 
Kanaloauo, chief of Waimea and, 442. 
Kauhiakama lands at, 440, 442. 
Keliimalolo arrived at, 490-92. 
Keoua and party arrived at, 690-692. 
Keoua lands at, 472. 
Malaihi lands at, 486. 
"peleleu" fleet constructed at. 690. 
water of Ahukini at, 692. 
and Waimea, chiefs at, 486. 
Kawaihoa. 286. 

Kavvaikapu, wife of Niulii, 218. 
Kawaikuauhoe, runner of Kauai, 224. 
Kawaipapa, Hana, 176. 180; Kauiki landed at. 548. 
Kawalakii, name of image on Kauwiki hill, 180, 378. 
Kawalowai, war club of Namakaokalani, 138. 
Kawaluna, Kipapalauulu landed at, 268. 
Konikonia, king of, 268. 
Kawau (Bvronia sandwicensis), used for "kapa" logs, 

Kawauhelemoa, supernatural being in chicken form, 314. 
Kawelo or Kaweloleimakua. son of Maihuna and Malai- 
akalani. ruler of Kauai, legend of. 2-71, 700. 
son of Heulu and Haiamu, story of, 694-721. 
Kaweloikaikoo and Kooakapoko, messengers from Kauai 

for Kawelo, 14, 18, 32, 
Kaweloleimakua. 2, 8, .32, 34. 70. 
Kawelomahamahaia and Kaweloleikoo. elder sons of 

Maihuna and brothers of Kawelo, 2. 
Kawelowai, daughter of Aikanaka, enamours Kaeleha, 

Kawelu, daughter of a chief, 182-188. 
Keaau, squid fisher, and owner of "leho" shells. 284- 

Keahumoa. plains of. near Kipapa gulch, 274. 278. 
Keahuolu and Lanihau. parents of Hiku. 182. 
Keahuopuaa. 318. 

Aiohikupua expedition landed at. 410. 412. 
birthplace of Kepakailiula, 384. 
Kamehameha arrives at, 468. 
Keaka, daughter of King Kaiuli, 302, 304, 312. 
Keakahiwa, 174. 

Kealakaha, in Hamakua. 470. 482. 
Kealakekua. Kona, 446. 
Kealia. Mokuleia. 272. 
Keanapou. Kahoolawe, canoes at. 392. 
Kalaepuni lands at. 202 ; dies at, 204. 
Kapunohu lands at, 220. 
well dug at, 202. 
Keaonui (large cloudl, a deity of cultivators, 662. 

prayer to, 662-664. 
Keauhou, canoes at, 206. 

Keauhou and Kahaluu. chiefs of Kona, 384, 388. 
Keaukaha. inhabited by ghosts, 298. 
Keaumiki and Keauka. gods of the wind and tide, 160, 
330, 364- 

Keaumiki and Keauka — Continued. 
servants of King of Kauai, 396. 
ebb and flow tides personified. 396. 
Keawaiki (near Lahaina), 436, 442. 

Kamalalawalu lived at and' surfed with Lono off, 436. 
_ Kauhiakama lands at. 442. 

Keaweaheulu (chief), one of Kamehameha's four chief 
executives, 466, 478. 
and Kamanawa, commissioners to Keoua, 472. 
"hia-apana" (jester) of Kamehameha, 478. 
Keaweikekahialii ( Keawekekaliialiiokamoku), legend of 

Keawemauhili, chief of Hilo, 466. 468. 

and Keoua. 468. 
Keawenuiaumi. King of Hawaii, son of King Umi, 72, 
74. 78. 84, 88, 90-98, 106-114, 120-124, 132, n4, 198' 
200, 376. 
lines composed in honor of, 90. 
^ Piimaiwaa. famed warrior of. 376. 
Keawepuahiki. soldier of Kahekili, 692. 
Keeaumoku, chief of Kona, 466, 468, 472; executive un- 
der Kamehameha, 478. 
and Namahana, parents of Kaaluuuanu, 688. 
Kekaa, capital of Maui, 540-542; hill of Maui, 540- 
spirits journey to, 542-544. 572; called Leina-ka- 
uhane, 544, 574; Maui and Moemoe live at, 544 
Kekakau, surf-rider of Kamehameha, 478. 
Kekuaokalani, rebel against removing "kapu," 478, 480. 
Kekuapoi, wife of Kahahana, 460, 462. 
Kekuaualo, watchmen. 240. 
Kekuawahine, deceiver, 486. 

Kekuhaupio, warrior and chief of Hawaii, lenend of 
of Keei, Kona, warrior, 466, 478. 
Keliimalolo, runner of Maui, 490-494. 

runner of Oahu, 164-166. 
Keliiokaloa. king of all Hawaii, 262-264. 
Keliiomakahanaloa, sister in cloud form of Kamapuaa, 

Kemamo, warrior famed in use of the sling, 222, 224. 
Kemano, spring, 342. 
Keolewa (morning star), 30, 32. 
war club of Peopele, 220. 
adjoining Puuhue, Kohala, 494. 
Keomo. 466. 

Keoneoio. canoes at, 470. 

Keoua (first), father of Kamehameha, younger brother 
of Kalaiopuu, 464. 
of Kau, 466. 

and Keawemauhili, enemies of Kamehameha, 468, 470, 
472, 482. 690. 692. 
Kepaalani. canoeist of Kamehameha, 478. 
Kepakailiula. man noted for strength. 384; legend of, 

Kepoiamalau. definition. 450. 

Kepuniwai. Kamehameha's battle at lao valley. 470. 
Kepuwahaulaula. sea-battle of. 472, 4/4. 
Keu, definition of, 444. 
Ki, or ti (Cordyline terminalis). 316, 640. 
Kiha, 550, 576. 

Kihanuilulumoku, dragon-god, defender of Paliuli. 410 
412, 416. 
lizard-god or "moo," 412. 
Kihapiilani, King of Maui, 176-180, 376, 378. 
Kihawahine, lizard-god. 176. 

and Piikea. 176-178. 
Kiihele and Kiinoho, adopted parents of Kepakailiula 

384. 386. 
Kiinoho and Kiihele, adopted parents of Kepakailiula 

384, 388, 394, 396. 
Kikane. messenger of Kamehameha, 688, 690. 
Kikekaala, daughter of Nunulu, 246, 256-258. 
Kila, mentioned in Kawelo's chant, 18. 
Kilauea, 332, 334, 340. 342, 526, 576. 
army of Keoua destroyed by eruption of, 472. 



Kilauca — Continued. 

body of Kaohelo burned at, 576. 

Hiiaka lived at, 580. 

Pele family preside over, 332. 

Pohakea. a section of. 340. 

Puulena, the cold wind of, 580. 

visit of Queen Kapiolani to, 576. 
Kilioopn, a wind at Waihec, Maui, 688. 
Kilohana. Kamapuaa and Limaloa arrive at, 344. 
Kilu. a game, 246. 
Kilua, 598. 

riddle. 400-404; people commanded to solve the, 400. 
King Kalaehina, 206. 

Lonoapii, 176. 

Umi. 176-178. 

of Hawaii. 198. 

of Kauai, son of. 2; Ola. ruler of Kanai, 208. 

of Maui, 176. 

of Oahu. Olopana, 3^0. 

of Puna, 228. 
King once, always a King, a custom, 62. 
King's labor days, 208, 262. 
Kinikuapuu. 600. 
Kipahulu. 208. 

Kipalalaia and Kipola, prophets, 660. , , „• 

Kipapalauulu. younger 1>rother and guard of Hmaai- 

malama. 266, 268. 
Kite contest of Kavvelo and Kauahoa, 4. 54-.. 
Kiwalao, son of Kalaiopuu, King of Hawaii, 464. 466, 

Koa (Acacia koal, 630. 

Koaie (Acacia koaia), a hard wood. 150. 494. 630. 
Koapapaa. in Kekualele. Hamakua, 4/0, 47-2. 402. 
Kohala, Aiohikapua lands at, 406. 

battle at, 472- 

corpses floating on sea of, 474- 

divisions of, 218. 

Halemano at, 240-246, 258. 

Ihuanu, boxer of, 406, 410. , 

Kamehameha, raised in, 464; knig of, 466. 

Kepakailiula and foster father visit, 388, 390. 

Kuauamoa meets men from, 426, 4^8. 

Kukuipahu, district of, 220. 

Kupehau precipice in, 502. 

lauhala grows at, 656. 

Xiulii. a section of, 216. 

people gather at, 446. 

place of many men, houses, and canoes, 442. 

route of army. 448. 

Wahilani. chief of. 80. 
Kohemalamalama. name of Kahoolawe. 514- 

Puuoinaina leaves. 518. 
Kohewaawaa. precipice, Kohala, 502. 
Koholalele. war clul) of Moananuikalchua, 150. 152- 

Hamakua coast, landing, 150. 
Koieie (floaters), a plaything, 234. 
Koihelameki, javelin of Kawelo, 702. 
Kolea, female prophet, 564. 
Kolekole stream. 2,38. 

clif=f, 498. 

pass, in Waianae range. 498- 
Koloea, demigod of Pelekunu clilT. 496. 
Komoikeanu, knoll, 1.^8, 142. 

delinition of, 372. 
Kona, battle at, 466. 

l)locked with canoes, 442. 

chiefs of. 384. 

desolated. 502. 

Ehu. chief of. 82. 182. 

Kalaiopuu buried at, 466. 

Kauhiakama voyaged to. 442. 

land divisions of. 464. 

Lono mustered men of, 446-448. 

temples in, 464. 

Konahuanui, sister of Kapunoliu, 220. 

peak of Koolau range, 220. 
Konane, a game, 262. 
Konikonia, king of Kawaluna, 268-270. 
Konohiki, head man of a land division, 600. 

king's service days, 708. 
Kooakapoko and Kaweloikiakoo, messengers for Ka- 
welo, 14, 18. 
Kookoolau, 248, 
Kookoona, .^8. 

Koolau (mountain range) 580: Lonokaeho in charge of, 

"Inirning with Are," 256. 

mountain range, 580. 

rain cloud of, 46. 

(Maui), rock paved road, 176. 

(Oahu) people of, 238. 

"sphere," 248. 

northerly wind of Kauai, 704- 
Koolau (guardian of Keaka), friend of Pamano, 302, 
304, 306. 

revenge of, 306. 

death of, 312; Kaulu goes to, 370; Lonokaeho in 
charge of, 370. 
Koolauwahine wind, 258. 

Kou, second wife of Kawelo, 28, 30; woman of Puuloa, 

name for Honolulu harbor, 160, 696. 

tree, (Cordia subcordata), 182, 200. 
Koula, in uplands of Hanapepe, 60, 62. 
Kowali vine ( Ipomoea insularis, Ipomea tuberculata), 

used as a swing and in cording houses, 186. 642. 
Kowea (Koea) Kamapuaa's father-in-law, 3,36. 

King of Kahiki, 326, 356. 

daughters of, 326. 
Ku, father of Uwcuwclekehau, 192-198, 384. 

King of Puna and Kau, 282. 

days of, 76. 

Palila's god of supernatural power. 148. 150. 

Ku and Hina, 192. 

and Olopana, rulers of Kauai. 192. 
Kuaakaa. coconut grove of, 20. 
Kuahea, 252. 
Knahewa, Kaihui, 478. 
Kuahilan, opponent, 40. 

Kualmln and Onionikaua, oflicers of Aikanaka. 32, 34, 40. 
Kuaihelani. mytliical land of Kane, .364. 
Kualoa, sacred land of high chiefs, 54. 370. 
Kualakai, breadfruit tree at. 298. 
Kuamanuunuu. volcanic rocks at. 30. 
Kuamoo, 480. 
Kuanuenuc and Leleianaha, foreheads of Lonokaeho, 

Kuapakaa. son of Pakaa, 74-76. 

legend of 78, 135. 
Kuauamoa, deceiver, of Kawaihae, Kohala, 426. 
Kuhaua, a crier, 290. 
Kuia stick, a weapon, 488. 

Kuikaa, club of Kawelo, 36, 38, 48, So, S6, 58, 64. 
Kuilioloa, dog of supernatural powers, 332, 364. 
Kukaea, personal servant of Kaikipaananea, 400-404. 
Kukaiau, battle fought at, 150, 374. 
Kukala, a crier, 236, 
Kukaniloko, mother of Halemano, 228. 

name of a sacred place, 228. 
Kukaohialaka, god of dancers, father of Kaulu, 364. 
Kukeapua, brother and husband of Hinaluaikoa, 266, 268. 
Kukuikiikii, 216. 
Kukuiaimakaokalani or Namakaokalani, 276, 280. 

King of Hawaii, 276, 280, 282. 
Kukuilauania, a beauty of Hilo, 384. 
Kukui nut, 186; cooked, 494. 670-676. 714. 

tree (Aleurites moluccana). 212, 216, 316, 238, 268, 286, 
614. 670, 676. 

torches, "Kali Kukui," 676. 




Kukuipahu, Kohala, 214-220, 394. 
Ahupuaa of, 220. 
army of, 218, 220. 
celebrity of Hawaii, 660. 
Halemano and wife continued to, 240. 
King of Kohala, 240, 388, 390, 394. 
Kula, 176. 

Kulahuhn, uplands of, 58. 
Kulanihehu, god of Kawelo, 14, 18. 

and Kaneikapualena placed on tlie altar, 28. 

chanted to, 30. 
Kulaokahua, section between Waikiki and Punchbowl, 

430, 458, 474- 
Kulepe, deceiver of Oahu, 172-4. 
Kuliaikekaua, one of Kaniapuaa's gods, 330, 340. 
Kulukulua, chief of Hilo, 82, 84. 

king of Hilo, 150, 152, 228, 256, 374. 

and Huaa, 228, 260, 262. 
Kuniahumahukole, epithet of sarcasm, 330. 
Kumahaohuohu, the lying Kahuna, 582. 
Kumaikeau and Kuniakaia, crafty men who led to de- 
feat of Maui forces, 442-448. 
Kumanomano, plains of, 240. 

groves at, 252. 
Kumoho, 242. 
Kumuhonua, 340. 

Kumukahi, brother and companion of Kamalalawalu, 
228, 2i2-2i9i, 240. 

place of sunrise, 248. 

Point, 256. 

Iwa at Leleiwi, adjoining, 288. 
Kumukahi, playthings, 234, 236. 
Kumulipo, god-hog in myth of, 314. 
Kumunuiaiake, warrior, 150, 374. 
Kunounou, Ahakeanui carried to, .S14. 
Kupaka, warrior of Kahahana. 488. 
Kupala, a tuber eaten in times of scarcity, 202. 
Kupihe, potato grower of Ual.akaa, 532. 
Kupukupu, fragrant plant, 310. 
Kyphosus sp. (Nenue), 300. 
Laa, or Olaa, "ouholowai" kapa of, 112. 

and Puna, fragrant shrubs and vines of, 112. 

uplands of, 256. 
Laamaikahiki teaches Halemano chanting, 246. 
Laamaomao, wind calabash of Pakaa, 72, 76, 94, 104, 106, 

108, 112, 114, 116, 122, 124, 126, 134. 
Laenihi, eldest sister of Halemano, of supernatural 

powers, 228-236, 242, 244. 
Lahaina, Maui, 436, 442. 

breadfruit and kukui trees at, .S42. 

coconut growing in, 596. 

Hua, a chief of, 514. 

Kauluau, trade wind at, 534. 

Kekaa, a name for, 540- 

King Kakaalaneo lived in, 434. 

Leie, name for, 436. 

Poo went up from, 528. 

Pa'upa'u, a hill of, 520. 
Lahainaluna, Maui, 536-540, 542. 
Lahainaluna school, papers of, 506. 
La-i, ti leaf, an abbreviation, 668. 
Laie, 272. 
Laieikawai, (princess of Paliuli), legends of: 

Aiohikupua, 406. 

Battle between dog and lizard, 416. 

llanaka, 410. 

Kalahumoku, 414. 

Kihanuilidumoku, 412. 

Ulili and Aikeehiale, 414. 
Laieikawai and Aiwohikupua, 618, 668. 
Laka, a daughter of Pele, 524 ; god of the hula, 248. 
Lalawalu, 548. 

I.ama (Maba sandwicensis), a sacred wood, 56. 
I.amakee in Kaauhuhu, 220. 

younger brother of Pakaa, 84, 00, 98, 104, 1 10, 724. 

Lanai, "has ghosts," "inhabited by 'Pahulu,' " 42S. 
Kaululaau banished to, 542. 
Malulani dwelt on, 576. 
Lanakila, 176-178. 
Land divisions, 216. 
Lands in Kohala, 216. 

Lanikahuliomealani, god of Aiohikupua, 408. 
Lanikaula, kukui grove on Molokai, 674. 
Laniloa, a man of Laie, 272. 
Lanioaka, god of Aiohikupua, 408. 
Lanipipili, 408, 414. 

Lapakahoe, name of Pakaa's paddle, 72, 74, 78. 
Lau fishing, 668. 
Lauhala, 656-658. 

used in mat making, 626-628. 
thatching for houses, 640, 644. 
Lauhiki, the first woman who braided mats, and taught 

others, 656, 658. 
Laukona, indigenous cane, 582. 
Lauoho, not known as food, 246. 
Laupahoehoe, 468. 
Legends : 

Halemano, 228. 
Hiku and Kavvelu, 182. 
Hinaaimalania, 266. 
Iwa, 284. 

Kahalaopuna, 188. 
Kalaepuni and Kalaehina, 198. 
Kamapuaa, 314. 
Kapakohana, 208. 
Kapunohu, 214. 
Kaulu, 364. 
Kawelo, 2. 

Keaweikekahialii, 262. 
Kekuhaupio, 452. 
Kepakailiula, 384. 
Kihapiilani, 176. 
Kuapakaa, 78. 
Kulepe, 172. 
Maikoha, 270. 

Maniniholokuaua and Keliimalolo, 164. 
Maui, 536. 

Namakaokapaoo, 274. 
Oopu god, the, 510. 
Opelemoemoe, 168. 
Pakaa, 72. 
Palila, 136, 372. 
Pamano, .302. 
Piimaiwaa, 376. 
Punia, 294. 
Puniakaia, 154. 
LUveuwelekehau, 192. 
Lehokukuwau, 140. 
Lehoula, 506, 508, 548. 
Lehua, or ohia lehua tree, (Metrosideros polvmorpha). 

- arrow wood, 280. 
blossoms, 38, 102, 230. 
floral emblem, 230. 
trees at Kaula, 152. 
Leina a ka uhane, (soul's leap), 574. 
Leiomanu (leiomano), a shark-toothed weapon, 468. 
Lele_ ( Lahaina), Maui, 74, 238, 240, 436, 442, 540. 
Leleiwi, rain at, 250. 

Keaau and Iwa land at, 288. 
Lepe, cunning man of Hilo, 422, 424. 
Lihau, 520, 532, 534. 

Liholiho, heir to Kingdom of Kamehameha, 478, 480. 
Lihue, Waianae, Halemano next to, 228, 250, 274. 
waterless waste of, 240. 
the wind of, 252, 310. 
Liionaiwaa, 548. 

Lilikoi, kukui grove of Maui, 674. 

Limakaukahi and Limapaihala, hands of Kaulu, 366, 370. 
Limaloa, .342, 344, ,346, 354. 



Limu, seaweed, 494. 

Lobster cave, 294, 296. 

Loliiau, husband of Pele, 518. 

Loin cloth, 408, 702. 

Lolehale, place for Kilu game, 246. 

Lolomauna, temple at, 168, 198. 

Loniilomi, massage, 354. 

Lono, god, 456; father of Pamano, 302. 

Lonoaohi, priest, gifted with fore-knowledge, 320, 322, 

Lonoapii, King of Maui, lived in Waihee, 176-180. 
Lonoikumakaliiki, renowned King of Hawaii, brother of 

Pupukea, famous Lono of tradition, 436-450. 
Lonoikiaweawealoha, love-making god of Kamapuaa, 

330, 338, 34^, iSi- ..,. ^ ^ 

Lonokaeho, king of one side of Kahiki, 326-330, 33o, 3/°- 
Lonomakua, Pele's agent, 340, 342. 
Lonomoku, woman who leaped to the moon, 658, 660. 
Lopa, (law-forming class), souls of, 544. 
Loulu, palm tree, "hiwa" ( Prichardia martii) and lelo 

(Prichardia gaudichaudii), 364, 656. 
Lua, a bonebreaking contest, 210, 282. 
Luahenewai, Waikikikai, 488. 
Luahoomoe, priest, 514, S16. 662. 
Luakaha, 460. 

Luau, young taro leaves, 494, 684. 
Lulana, 630. 
Luluupali, 698. 
Lupea, sister of Hina, 148. 

Palila, the ward of, 150. 
Lupeakawaiowainiha, a warrior, 138, 140. 
Luukia, daughter of Olopana, born on Kauai, 194-196. 
and Uweuwelekehau, queen and king of Kauai, 198. 
daughter of Hamau and Hooleia, of Puako, Hawaii, 

Maakuakeke of Waialae, fishmg mstructor and compan- 
ion of Kawelo, 6, 8, 10, 12, 18. 
Maakuiaikalani, Kapa of, 10. 
Maba sandwicemsis, (Lama), 56. 
Maeaea, Kaiaka and Anahnlu, brothers of Halemano, 

Maeniae, Kaheiki adjacent to, 474. 
Mahiki, Hawaii, route of army, 448, 500. 
Mahimahi (Coryphaena hippurus), 270. 
Mahinahina, wife of Kapapauoa, 506. 
Mahinui, daughter of Hina, mother of Palila, 136, 144. 

portion of Olomana, 146, 374. 
Mahoe, 468. 

Maiauhaalenalenaupena. deceiver of peddlers, 426. 
Maihuna and Malaiakalani. parents of Kawelo, 2, 10. 
Maika stones (ulu), 688. 
Maikoha, legend of, 270. 
Made, (Alvxia olivaeforniis) a fragrant vine, 240, 614- 

Makahi, story of, 564-568. 
Makahiki or Xew Year's sports, 436. 
Makaia, definition of, 176. 
Makaioulu, warrior of Kanieliatneha, in Nuuanu battle, 

488, 490. 
Makaiula fishing grounds in Kaelehuluhulu, 258. 
Makaiwa. surf riding place of Wailua (Kauai), 242. 
Makakuikalani, Maui chief, younger brother of Kama, 

King of Maui, 436-450. 
Makalii, King of Kauai, 252, 316-320, 326, 334, 346-352, 

364. 368. 
leiea and Poopalu, fishermen of, 600. 
season, (564. 
Makaliikuakawaiea, 348. 

Makaliua, residence of Maui's parents, 536, 538. 
Makamakaole. Maui at, 536. 
meaning of name, 536. 
oopu god of, 514. 
Makapuu point, 220, 286, 374. 
Makaulcle, lehua tree of, 256. 

Makawalu (eight-eyed), signifying all-seeing, wise, 314. 

Make hewa, definition, 416. 

Makoa, fast runner, 490. 

Makolea, beautiful woman of Kona, 384, 386, 388, 390. 

394, 396, 404- 
Makua, bone breaking at, 490. 

one of Waianae valleys, traditional home of the "olo- 
he," 490. 
Makuakeke, fisherman of Oahu, 696, 700. 
Makun and Popoki, two lands near Puna, 234. 
Malae, high priest of Kauai, 322, 324. 
Malaekahana, image, at Hauula, 236. 
Malaiakalani, mother of Kawelo, 2. 

Kawelo's sister, the ward of, 46. 
Malaihi, chief over Hamakua, Waimea and Kawaihae, 

486, 488. 
Malailua, 28, 30. 
Malama, 256. 
Malio, 668, 692. 

Maliu surf of, Kauhola point, 240-242, 248. 
Malo, David, antiquarian writer, 520. 
Malo (loin cloth), 164, 688. 

Malolo, an indigenous cane, first named Paahala, 586. 
Malulani, sister of Kaohelo, 576-580. 
Mamaki ( Pipturus albidus), 284, 636. 
Mamala, entrance of Honolulu harbor, 8, 428. 

channel, 396. 
Mamalahoa, Kamehameha's beneficient law, 478. 

law, derivation and application, 468-470, 490, 492. 

"rain outside of," 56. 

"spears made from rafters of," 40. 
Mamane (Sophora chrysophylla), a hard wood, 156, 638. 
Mana, Kauai, a place of spirits, 196. 

Luukia and husband banished to, ig6. 

people came to, 198. 

Polihale at end of, 62. 
Manana, in upper Ewa, 188. 
Manauea stream, 500. 
Manawaikeao, 12. 
Manawainui, 546, 
Man-eating dog, 412, 416. 
Manienie, woman of Kau, 384. 
Manini (Teuthis sandwicensis), surgeon-fish, 98. 
Maniniholokuaau, of Molokai, noted for speed and 

strengtli. 164-166. 
Alanoa, Oahu, 188, 192, 458. 

Kahalaopuna Ijorn at, 188. 

Peapea resides in, 458. 

rain at, 188. 
Manono, wife of Kekuaokalani, 480. 
Mauiakekai, 26. 

Manulele, indigenous cane, 584. 
Mao, attendant of Keaweikekahialii. 262-264. 
Maoleha, net of Makalii, 368. 
Mats, 626-628. 

used by stowaways, 702. 
Man sphere, region next below the "waokele," 496. 
Maui, son of Hinalauae and Hina, 5.?6-544. 560-564. 

army of Umi set sail for, 178. 

becomes dry, 516. 

ghosts of, 428. 

Kahekili, king of 452, 454, 472. 

Kalaiopuu arrived at, 452, 454, 472. 

Kahekilinui, king of, 458. 

Kaiuli, king of, 302. 

Kakaalanco, king of, 386. 

Kalaehina, king of, 484. 

Kamalalawalu, king of, 206, 436. 

Kapakailiula's army sets out for, 390. 

Kapakohana sails for, 208- 

Kekaa, capital of, 540. 

Kihapiilani king of, 180. 

Lele, (Lahaina) on, 436. 

Lonoapii, king of, 176, 434, 436, 442. 444-450. 460, 472 



Maui — Continued. 

Makakuikalani in control of. 436, 442, 446, 448, 450. 

Oulu. warrior of, 452. 
Pamano, king of, 306. 

"peleleu" fleet at, 470. 

people slaughtered by Kamehanieha, 474. 

rock as large as, 366. 

war carried on in, 180. 
Mauihope, last or after Maui, 560. 
Mauiites, 450, 454. 
Mauikiikii, definition of, 560. 
Mauimua, first born or elder Maui, 562. 
Mauiokalana, 560. 
Maumae, beneficicnt law, 478. 

heiau, Palolo valley, 478- 
Mauniauikio, warrior, 704. 
Maunahoomaha, 534. 
Maunakea, 124. 
Maunakepa and Hoolcia, of Kauai, parents of Kaohe- 

loula, 580. 
Maunakilika, formally called Alea, 140. 
Maunalei, Lanai, Kalapanakuioionioa settles at. 264. 
Maunaloa, servant of Keawenuiaumi, 200. 
Maunu (bait), necessary for "anaana" priest, 570. 
Medicine (weapons), 476. 
Meles, 74. 
Metrosideros polymorpha, Lchua, variety of ohia, 152, 

1 90, 638. 
Mikioi wind, 252. 
Milky Way, 118. 
Milu, god of Hades, 50, 184, 186. 
Mischief-maker, 170. 

Moa, trunk-fish (Ostracion camuruni), 194. 
Moanalua, Oahu, 368. 
Moanonuikalehua, 150, 152, 374. 
Moeawa, Hill of (Puu o Moeawa), 500- 
Moelana, Kaaealii at, 238. 

Koolau people at, 238, 
Mocmoe, 538, 544. 

and Maui at Kekaa, 544. 
Moi ( Polydactylus sexfilis), 98. 
Moikeha brought the awa from Kauai to Oahu, 606. 
Mokapu, 286. 
Mokolii, islet, 370. 

wizard, 370. 
Mokuhooniki, land known as, 394. 
Mokulau, Maui, Halemano lands at, 258. 

Pamano at, 302. 

"lehua blossoms of," 250. 
!Mokuohai, scene of Kamehameha's first battle for the 

tlirone, 466. 
Mokuola, Coconut Island, Hilo, 248. 
Mokupanc, high priest, 200, 202. 
Moloaa, 138. 
Molokai, home of Pakaa, 74. 

home of Pele, 526. 

incidents relating to, 74, 80, 102, 112, 116, 132, 134, 
148, 164. 166, 176, 180, 238, 284-5, 394. 428, 496, 526. 

winds of, 102. 
Molokini (islet), 518. 

myths concerning, 514, 518, 534. 
Monioa, part of a canoe, 280. 
Months of Hawaii calendar, 102. 
Moo, or lizard-god, 412, 520. 
Moomooikio is killed, 48. 
Morinda citrifolia (noni), 334. 
Morning star, 118. 
Mualea, see Muolea. 
Mud-hen, origin of fire ol)tained by Maui from the 

why head of the, is red, 564. 
Muolea (on Maui), 140, 372. 
Myth concerning Molokini, 514; of Poo, 528. See also 

Mythical Tales, 506. 

Naaimokuokama, companion warrior of Makaioulu, 488. 

Nahanaimoa, grandfather of Kawelo, 58- 

Naihe and Hoapili. 480. 

Nakinowailua and Hokiolele. spirit-sisters of Pamano, 

308, 310, 312. 
Nalu, warrior, 484. 
Namahana, daughter of Haalou and wife of Keeaumoku, 

Namakaahua, brother of Hua, 514. 
Namakaeha, chief of Hilo, 476, 506, 508, 570. 
Namakaeha. killed by Wakiu. 510. 

Namakaokalani, called the warrior of Moloaa, 138; de- 
feated, 372. 

king of Hawaii, 280. 

meaning of name, 372, 

ruler of half of Kauai. 276, 136, 372. 

See also Kukuiaimakaokalani. 
Namakaokaia. a chief of Hawaii. 276. 280, 282. 
Namakaokapaoo. legend of. 274-282. 
Namalokama. chief priest of the king of Kauai. 432. 
Nananuu. a place of offering in the temple, 350. 
Napuelua. legend of, 500, 502. 
Nawaahookui, 204. 

Nawahincmakaikai, definition of, 234. 
Necklace, ivory, 468. 
Nehu (salted fish), 176. 

\eneleau, sumach (Rhus semialata), 500, 640. 
Ncnue, rudder-fisli ( Kyphosus sp.), 300. 
Neritina granosa (Opihi). 296, 
Neuc and Keawehala. daughters of Niulii. 218. 
Niau Kani, musical instrument and chronological era, 

Nihopuaa (hog's tusk), name of awa sprouts, 608. 
Niihau. mats of, 56. 

persons from, 164, i(56. 
Niuaawaa, 572. 
Niuhelewai, location of, ,^68, 498. 

people of Oahu defeated at, 498. 
Niulii, a section of Kohala, name also of its chief, 216- 

218, 220. 
Niumalu, name given to, 224. 
No'a, gatne, 574. 
Noio, fishing bird. 508. 
Noni, (Morinda citrifolia), 334. 

house timber, 652. 
Nothocestrum brevifiorum (aiea). 6,^6. 
Nounou hill. i2, 38. 40, 42, 44, 48, 50, 58, 60. 
Nualolo cliff, 142, 
Nululu, high chief of Kohala, 246. 
Nuu, place name, 546, 572. 
Nuuanu, 430, 458, 460. 
Xuuanu battle, 474. 
Xuukole, red-tail mudfish, 512. 

Nuumealani, Hawaii, birthplace of Pele sisters, 576, 578. 
Nuupia, father of Puniakaia, 154, 156. 

pool at, the home of Uhumakaikai, 162. 
Oahu. battles on. 278. 474. 498. 

chiefs of. 488. 494. 

kings of, 4, 142, 222. 238. 276, 280, 320, 374, 394, 396, 
428, 456, 458, 492, 498. 

legends of, 12, 142. 

general references. 42. 142. 144. 146, 160, 162. 166. 170. 
220. 238. 278. 280. 282, ^24. 326. 346. 394. 404, 428, 
432. 458. 460. 470. 472. 474. 476. 564, 694. 696. 
Offspring of chiefs to be killed. 198. 206- 
Oha and aae. young taro shoots. 682. 
Ohaikea. 448. 
Ohe (bamboo). 588. 
Ohele. stream. 256. 
Ohelo. berry (Vaccinium reticulatum), 576, 578; 

legend regarding. 582. 
Ohia, or lehua ahilii (Metrosideros polymorpha). T52, 
Ohiakuikalaka, Kamalama received blow from, 710. 
Ohiki, sand crab (Ocypode, sp. ). 16. 
620-624. 638. 



Oliiohikupua, name of the pandamus or lauhala, 656. 

Oilikukaheana brought the awa plant from Kahiki, 606. 

Ointment, cahihash of (Kakcle), 80. 

Oio, bone-tish ( Albula vulpes), 158. 

Okolehao, a liquor distilled from the ti-root, 670. 

Ola, king of Kauai, and builder of the Hanola temple, 

Olaa, place known by ancient traditions as Laa, 112. 

kapas of, 284. 
Olana, or Nana, month, 116. 
Olapa, shrub used in scenting kapa, 112. 
Olena (circuma longa), root furnished a yellow dye, 640. 
Oloa kapa, 140. 

Oloalu, or Olowalu, place near Lahaina, 514, 516. 
Olohana, "all hands," nickname given to John Young, 

Olohe, a robber skilled in bone-breaking, 210. 
Olomana, a warrior, 146, 374. 
Olomea (Perrottetia sandwicensis), 640. 
Olona (Touchardia latifolia), Hawaiian hemp, 202, 606. 
Oloolohio, method of taro cultivation, 680. 
Olopana, son of Ku, legends of 192, 194, 196, 198, 220, 

316, 320, ^,22. 324, 350. 
Olowalu, landing place, 470, 514. 516. 
Omaokamau, warrior of Umi, 180, 380, 382. 
Omaumaukiae and Owalawalaheekio, 346. 
Onionikaua, officer and general of Aikanaka, 32, 34, 36. 
Oo, bird (Moho nobilis). 258, 478. 

gardening implement, 414, 586, 680. 
Oopu god, legend of, 510, 514. 
Oopuloa forests, 176, 180. 
Oopuola, home of the ghost Kaahualii, 4.M- 
Oopus, goby-tish (Eleotris fusca), 510, 512. 
Opelemoemoe (the great sleeper), legend of, 168, 170. 
Opelu ( Decaptcrus pinmdatus), i6- 
Opihi shell ( Neritina granosa), 296. 
Opiko, or Kopiko ( Straussia sp.), 640. 
Opuaanucnue, probably Lonokaeho, 328. 
Opukea, an indigenous cane, 584. 
Opule (Anampsis evermanni). 16, 510. 
Ostracion caniurum (moa), trunk-fish, 194. 
Ouholowai. scented kapas made from mamaki, 112, 284. 
Oulu, warrior of Maui, 452, 454, 456. 
Our, complimentary use of pronoun. 4,58. 
Oven, 132, 400, 402. 

use of in death penalty. 128, 404, 47^- 
Owaia, a cruel king, 660. 
Owl, possessing "aumakua" attributes, 574. 
Paa, battle at, 372- 

Paauhau, locality in Haniakua, Hawaii, 410. 
Paddle, sign of authority, 122. 
Pahapaha, seaweed, 62. 
Pahee, game of, 214. 

grave called. 570. 
Pahia of Hilo, 494. 
Pahoa, a dagger, 298, 680. 

locality, 322, t,2i\. 
Paholei. name for awa, 606. 
Pahulu, Lanai, ghosts at, 428. 
Pahupahua, battle at, 480. 
Pai, coconut trees at, .so. 
Paiai, kalo pounded stiff, 668. 
Paio bird. See Elepaio. 

Pakaa (servant of Keawenuiaumi). story of. 72-77. 
Pakaalana. temple of. in Waipio. 290. 
Pakaka, portion of Honolulu liclow Queen street, 486. 
Pala-a (Davallia tenuifolia) fern supplying a red dye. 

Palahola (plant), bark used in making kapa, 240, 6,36. 
Palake. canoe builder of Kamehameha T., 478. 
Palani. surgeon-fish (Hepatus sp.), 298, 300. 

an indigenous cane, known alsf) as palanihao and 
polaniula, 584. 
Palani|uin, 142, 144. 
Palila, legend of, 136-153- 

Paliuli, battle at, 416. 

the Hawaiian paradise. 384. 406, 410. 412. 
Palm leaves as peace offering, 122. 

a hiding place, 364. 
Pamano (famous as a singer and chanter), legend of, 

Panaewa, unknown locality mentioned in meles, 250, 256. 
Panuhunuhu (Callyodon ahula). 154. 
Paoo, fish (Salarias sp.), form of taken by Kauli and 

his wife. 266. 
Paopele, warrior. 220. 

Papa, a class or code of Kamehanieha's laws. 692. 
Papa kahuia, place of the "anaana" priests' ceremonies, 

Papaa. indigenous cane. 582. 
Papahawahawa, 548-550. 
Papai, landing place of Kameliameha I.. 468. 
Papai hale, shelter luit on doultle canoes, 702. 
Papakolea predicts that Palilo will conquer Oahu, 144. 
Papawai, locality mentioned in chant of Halemano, 246. 
Pa-u. given to Laenihi, 2,34. 
Pauhuuhu, fish, 154. 
Pauoa, valley, 188. 
Pa'upa'u, hill of Lahaina, 520-522. 
battles at. 520. 

burial place of David Male on. 520. 
fauna and flora of. 522. 
heiau on. 520. 
legend regarding. 520. 
refuge place on eastern side, 520. 
Paritium tiliacenm (ban). 148. 
Paved roads. 176. 180. 

Peapea, a celebrity in time of Kahekili. 508. 548, 550. 
Pekua. to ward off. 702. 

Pele. (goddess of the volcano) ancestry. 524. 
incidents relating to. 332. 334. 336. ,340. 342, t,a,6. 354-6, 
508, 518, 524, 526. 534. 536. 546. 572. 574. 576. 580. 
Pele and Hiiaka. 546. 576. 580. 
and Kamapuua, 3.34. 3,36. 338. .342. 354. 
and Kanilolou. SM- 
and Kapiolani. 576. 
and Lihau. 534. 
and Xamakaeha. 50S. 
and Paao. 656. 
Peleioholani. king of Oahu. 172. 174. 
Pelekumulani. abductor of husband of Pele. 524. 
incidents relating to. t,},2. 334, 336, 340. 342. 346. ';i-56. 
508. 518, 524. 526. 534. 536. 546; 572", 574, 576, 578, 
Pelekunu, chiefs of Molokai, 496. 
Pelelen, fleet of large canoes. 470. 690. 
Perrottetia sandwicensis (olomea). 640. 
Pi-a, a measure in house l)uilding, 644. 
Piauwai, battle of, 218. 
Pig's ear. ciUting of as king's mark, 52. 
Pihana, warrior cliicf of Oahu, 474. 476. 
and Kalaikupule, 474. 
and Kalaimoku, 476. 
Pihehe foretells death of Xamakaeha. 508. 510. 
Piilionua. Hilo. liome of Ku. 192. 256. 

Xamakaeha sacrificed on altar at. 476. 
Piikea, Princess of Hana and wife of Umi, 176, 178, 

250, 604. 
Piilana and Laicloheikawai. 176. 

Piimawaa. warrior of Umi and Keawenuiaumi. 178. 180, 
,V6. 378. ,380. 604. 
legend of. 376. 
Piko. cutting (in house building), 646. 
Pikoi, weapon, 54, 500. 
Pilali, gum of the kukui-tree, 6,36. 
Pili grass ( lletero])ogon contortns), as thatch, 640, 

Pioholowai, land named for, 216. 

Piper methysticum (awa), the intoxicating plant of 
Polynesia, 606. 



Pipturus albidus (Mamaki), 284, 636. 
Playthings, 222, 234-236. 
Poalima (Friday), king's service day, 708. 
Poe, company or large body of men, 460. 
Pohakea. place near Ewa, 188, 192. 
Pohakuawahinemauna. visited by Hina, 540. 
Pobakueaea, 148, 286. 
Pobueluie vines, 390. 

Pokai (mother of Namakaokaao) 274, 276. 
Pokai, place in Oahu, 168, 170, 210, 252. 
Poki, in Waimea, 222. 
Pokii, Kauai, temple at, 168. 
Pole, method of carrying burdens on a, 314. 
Polihale, site of a famous temple, 62. 
Pololu (spear), made from koaie wood, 150. 
Polypodium keraudreniana (akolea), 686. 
Pomaikai, hala trees at, 250. 
Poo, story of, 528-532. 

Pooamoho in Halemano, Aikanaka's army at, 238. 
Popolo and f^eas, as food, 700. 
Potato culture, method of, 662-64. 
prayers for fruitful fields of, 662-64-66. 
stalks to be propagated, 662-64-66. 
varieties of sweet, 662-64. 
Prayer chants, for Halemano's restoration, 244. 
of Aiohikupua for victory over Ihuanu, 408. 
of Kekuhaupio to Iiis god Lono. 456. 
to deities of husbandry, 662-64-66. 680-82-84. 
Prichardia gaudichaudii (loulu lelo), and Prichardia 

martii (loulu hiwa). Hawaiian palms, 656. 
Priests. 458, 612. 

canoe building, 612, 630. 
Prophet of Kauai, 516, 518. 
Prophets, 660, 662. 
Providence (ship), 474. 

Puaahuku, clifif overlooking Waipio. 290, 292. 
Puaawela. Kohala, Halemano set out from. 258. 
Puaena, tlie eastern point of Waialua harbor 616. 
Puaiki, tlie shark guardian of Puupehe, 558. 
Puako, chase of Iwa ended at, 292. 
Hamau and Hooleia lived at. 564. 
Pualii, husband of Pokai and father of Namakaokapaoo, 

274, 276, 278. 
Pua-ne, sugar-cane arrow of Hiku, 182. 
Pueokahi east of Kauiki, the harbor of Hana, 548. 
Pueonuiokona, owl deity, 554. 
Puhali, noted for strength, 174. 
Puhikanilolou. an eel named, 534. 
Puhola, to cook in ti leaves, 50. 
Puikikaulehua, chief steward of Kawelo, 20, 26. 
Pukui (assembly of gods). 328. 
Pula-i. ti-Ieaf whistle, 668. 
Pulce, sister of Halemano, 228. 
Pumaia, chief of district, 550. 652. 

and Wakaina, 552. 
Puna, awa of, 258. 
"big sea of," "hala trees of," 248. 
coast of, submerged, 248. 
Halemano chants of, 248. 
Kamalalawalu's birthplace, 230. 
Kamehameha's birthplace, 230. 
Kamehameha sets out to conquer, 468. 
kapas, 2,30. 

king of, 228, 240, 248. 
references to, 340, 342, 410. 416. 468. 
Punaluu, Kaliuwaa falls near, 314. 

Olopana lands at, 314. 
Punia, legend of, 294-300. 
Puniakaia, legend of, 154-162. 
Puowaina, Punchbowl Hill. Honolulu, 474. 
Makaioulu and companion encounter ten soldiers at 
Piipu'lima, legend of, 552, 554. 
Pupukea, high chief, legend of, 436-450. 
and Kamalalawalu, 448. 

Pupukea — Continued. 
and Lono, 436, 440. 
and Makakui, 438-440, 448, 450. 
Pupulima. Waimea, Kauai, birthplace of Kawelo, 694. 
Puuepa hill, 290, 292. 
Piuihele a !>.oddess, 546, 548. 
a hill on Maui, 506, 514, 516, 546, 548. 
a lizard, father of Molokini, 514, 516. 
Puuhue hill, Kohala, 494. 
Puukapele, Kauwila wood of. 40. 
Puukapolei, Opelemoemoe fell asleep at, 168. 
Hii;:ka sojourned at. 318. 
Makaioulu encountered a robber at, 488. 
Puukohola, temple in Kawaihae, 472 ; 

Keoua and others offered at sacrifices at, 472. 
Puukolea, a dual body, 550-52. 
Puukuakahi, hill climbed by Hiku, 182. 
Puula-i, present name of Puulaina hill, 668. 
Puulaina, Molokai, 534, 536, 668. 

heiau on, 536. 
Puulena, the cold wind of Kilauea, 580. 
Puuloa, Pearl Harbor, 8. 
Awahua is carried by ocean current to. 602 ; 
breadfruit plant brought from Kanehunamoku I>y two 

men of, 678. 
king of Oahu at ; Kawelo sends messengers to, 28. 
Puuoinaina, lizard daughter of Puuokali.' 514, 516 518 
and I.ohiau, husband of Pele, 518. 
and Pele, 518. 
Puuokali (mother of Molokini), gave birth to a lizard 

daughter. 514. 
Puuolai at Makcna, the tail of lizard Puuoinaina, 518. 
Puuomaiai and Puuhele, mythical persons in story of 

Kaniki, 546. 
Puuonale. Hawaii, 246. 
Puupaukaamai, a great warrior, 150, 374. 
Puupehe, child of Kapokoholua and Kapoiliili, 554 556 
558, 560. ■ " ' 

name of a rock off estern point of Lanai, 5:56. 
Puuwaiohina, a beautiful woman from Kauaula, 534. 
Red mouthed gun (pu-waha-ulaula). name given the 

sea-fight off Kohala. 472. 
Rcstoratioti to life of Halemano, 230, 244; of Kahalao- 
puna, 192; of Pumano, 312. 
legendary evidence of Hawaiians' belief in, 188. 
Riddle and guessing contests, 418, 706. 
Robber attacks Makaioulu, 488-490. 
Rooster, color and shape told by its crow, 494. 
Rooster, Laenihi transforms herself from fish to, 234. 
Rubus Hawaiiensis (akala), 642. 

Runner, or runners of note: Maniniholokuaaua, of 
_ Molokai, 164; Keliimalolo, of Oahu, 164. 
Kamaakamikioi and Kamaakauluohia from Niihau, 164. 
Rhus semialata (Neneleau), sumach, 500, 640. 
Sacred rank observances, 142-44. 

temple, Palili promises to be first to enter the, 144. 
Sacrifice, body carried to the temple altar as a, 212. 
Sacrifices on the altar of Lolomauna temple. 168. 
Santolum freycinetianum (iliahi), sandalwood, 478. 
School papers of Lahainaluna, 506. 
Season, Kau the sunny, 664. 

"Sea! O the sea!", chant of Pele's brothers, 524. 
Seriola sp. (kahala), 100, 270. 
Shark fishing, 202, 366. 
stories, numerous, 294. 
teeth, 376. 
Shells (cowries), incidents relating to, 248, 288. 
Signs. 192, 194, 198. 
Sleeping, customs regarding, 648. 
Sleeping opele, "Opelemoemoe," 168. 
Sling, Kemamo's use of the, 222, 224. 
Mahoe's use of, 468. 
plaything for boys, 222. 
stone, Oulu's use of, 452, 454, 456. 



Smoke, the traditionary tell-tale result of conflicts, 326. 

indicates the course of Luahoomoe's sons, cie. 

darkened the sky for six days, 516. 

Kauai prophet sailed towards the, with offeruigs, 51&. 
Sophora chrvsophylla (Mamanc), 150,638. 
Soul (the) after death, 544. 57-'. 574-76- 
Soul's leap (leina a ka uhane ) localities, 574- 
Spear throwing, 18, 20, 206, 216, 218, 220, 224, 386, 392, 

450, 474. 488, 564- 
Spirits, ideas regarding, 88, 196, 55^, 554- 
Squid (Octopus) fishing, 284, 288- 
Sticks, use of to produce fire, 206, 342. 
Stomach, considered the seat of thought by Hawanans, 

Storflif bambu, 588; fire, 560; lauhala, 656 : Kame- 
hameha, 688; Kauiki, 544-. Kawelo, 604; Makahi, 
S64; Ohelo, S76; Palila. 372-. Peapea, 458; Poo, 528; 
Pumaia, 550; Pumaiwaa, 376; Puupehe, 554; Ulu- 
kaa, 532. See also legends. 
Strong man of Kakuhihewa, 4. 6. , . ,• 

Sugar cane ( Saccharum off^cinarum) found indigenous 

in Hawaii by Cooke on his arriyal, S&2. 
Sugar-canes in olden time, 582 ; planting, 586. 
Summits of Haleakala. Maunaloa and Maunakea, 524- 
Superhuman power, 700. 
Supernatural being. 314- 
bodies, 324. .^30, 342- 
body, 140. 

power, 330. 3,^2, 412, 4I4- 
Surf of Maliu, famous, 240-242- 
of Makaiwa, 242. 
of Kauhola. 242. 

of Kalehuawehe, Waikiki, most noted, .^96. 
Surf riding, 4. 6, 232. 242, 247, .302, 4.^6, 706. 
Taro, culture of, 222. 682, 684, 686. 
implements used in culture of, 680. 
introduced into Hawaii, 592- , ,, ,- n . 

preparation for planting; selecting seed (hulls) ; tops 

(hull), chosen for seed, 680. 
used as firewood, 222. 
varieties of, 680-82-84. 
Temple, of Alanapo, inland of Hunnuila, 136. 

of Hauola in Waiawa valley, built by King Ola, 208. 

of Humuula, home of Hina, 1,^6. . , - , 

of Kanelaauli (at Kahehuna), Pallia carried in haste 

into the, I44- 
of Kawelo built at Waianae, 28. 
of Lolomauna, at Pokii, Kauai, t68. 
(heiau) of Puukohola, in Kawaihae, 472. 
Temple sacrifices. 206. 212. 322. 324. 
Temples built by Kamehameha on the island of Hawaii, 

Teuthis sandwichensis (Manini) surgeon-fish. 98. 
Thief, (smart), tried to steal shells from Umi, 284. 
catching a, understood in Hawaii, 284. 
lying, 286. 

Iwa termed a smart, 290, 292. 
Thieves, six expert, in service of Umi, 292. 

expert in service of Kamehameha, 292. 
Thunder referred to as rolling stones, 340. 
Ti-leaf, origin unknown, 668. 

uses, 668-70. 
Token of identitv or recognition, 170. 
Touchardia latifolia (olona), Hawaiian hemp, 202, 606. 
Tradition of Kamapuaa, 314. 
Turtles lift the hill, .S18. 
Ualakaa, a legendary potato, story of, 532. 

hill in Manoa (Round Top) named for, 458, 692. 
kamehamelia began cultivation of, 692. 
I'a'u, or Uwau birds (.Estrelata phaeopygia sand- 
wichensis 1, 514. 660. 
L'lui (parrot-fish), 8. 10, 154.. 298, 698, 700. 
(Calotomus sandwichensis), 76. 78, 356. 
fishing. 76. 538. 
(Callyodon lineatus), 298, 300. 

Uhumakaikai (fish), 8, 12, 14, 154, 160. 162, 696. See 

legend of Puniakaia 
Ukoa at Waialua, Kamalalawalu landed at, 236. 
Ukuniehame, valley near Lahaina, 202. 
Uleohiu, an indigenous cane, used in sorcery, 584. 
Uli, grandmother of Kana, 518. 

Ulili, the Wandering Tattler, one of Aikeehiale's mes- 
sengers, having power to change to bird form, 414. 
Ulu, a game, see maika stones. 

Ulus, the ten warriors of Kawela. 700, 702, 704, 706, 708. 
Ulua, fish (Carangus sp.), 266, 274. 
Uluhe fern used by Hina, 136. 
Ulukou, Waikiki, Kapakohana landed at, 210. 

Aikanaka king of Oahu living at, 238. 
Uluomalama in Waiakea, 240, 250. 
Uma (a midget, skillful in bone-breaking), story of, 498. 

Umi, king of Hawaii, 176, 178, 200, 284, 286, 288, 290, 

292, 378, 380, 382. 
Umi and Hakau, 660. 
Iwa, 286, 288, 290. 
Keaau's shells, 284, 288. 
Kihapiilani, 180. 
Lonoapii, 180; 
Piikea (wife), 176, 178. 
Pimaiwaa, 178. 
Umi's axe, 290, 292. 
Umu, or imu, an underground oven, 2, 160, 162, 398, 472, 

510, 516. 
Unihipili, familiar spirit, 574. 
spirit of one deceased, 576. 
Unulau, wind, 252. 
Upolu Point, 390. 

Uweuwelekehau, son of Ku and Hina, legend of, 192, 
king of Kauai, 198. 
Valley of lao, battle at, 470. 

Volcanic eruption, Kamapuaa chants of Pele's, 340. 
Volcano, souls of chiefs and farmers go to the, 544- 
Waahila (rain), 252. 
Waawaaikinaaupo. snarer of birds, 422. 
Wager, of bones, 128, 132, 160. 
of fish. 126. 
on Kilu game. 246. 
Wahahee, deceitful or conceited, 406. 
Wahahee, masseur of Kamehameha, 478. 
Wahiawa, father of Halemano, 228. 
district, 250. 

Kaeleha meets Aikanaka at. 62. 
Wahieekaeka, war club of Kalonaikahailaau, 26. 
Wahicloa (war-club stroke), 20. 

(husband of Pele). 524. 
Wahilani, canoes at. 80. 

district chief of Kohala. 80. 82. 
king of Kohala, 246. 
Waiahole (chief of Kualoa). 260. 
Waiahole (district on Oahu), slaughter at, 262; taro of, 

Waiakalua, Napuelua, hides at, 502. 
Waialae, 6, 10. 

Waialani, a daughter of Kaohelo and Heeia, 578-580. 
Waialeale (wife of Kemamo), 222. 

Kauai's loftiest mountain), 222, 704; awa grew at, 606. 
Waialua, calm of, 252; Halemano proceeded to, 238; 
harbor, 616; Laeniki returned to, 234; Ihukoko met 
Kawailoa at, 270-72 ; referred to as "Ehukai of 
Puaena," 616. 
Waianae (range of mountains), 228; Kaena, a chief 
of, 270; Kawelo at, 8, 10. 12, 18, 26, ,30. 
Kalaumeki the pride of, 54; Lihue in, 228; Palila 
lands at, 142 ; Pokai a section of, 252 ; Waialua peo- 
ple, 234. 
Waianapanapa pool in Honokolani, Hana, 206. 


XVI 1 

Wai auau (bath water), spear thrusts termed, i8, 452, 
javelin exercise, 700. 
Waiawa, Oahu, Kawelo and wife reside at, 700. 
W'ailiauakala, body of, 514. 
Waihee, Lonopii at, 176, iSo. 
Waihohonu, the land of, 140. 
Waikaee, lehtia blossoms of, 54 
Waikapu, Maui, battle at, 452. 
Waikele, Palila at, 142, 372. 

Waikiki, Oahu, Kahekili lands at, 458; Kawelo at, 4, 
6, 14, 16, 18, 28, 30, 34; Makalea joins in surf sport 
at, 396 ; residence of Amau, king of Oahu, 276. 
Waikoekoe, Hamakua, 486. 
Waikoloa, "false, cold uncovered at," 250. 

wind, of Lihue, 310- 
Wailau, kapa from Molokai, 112. 
Wailinuu, head fisherman of Kahikiula and Hina, 356, 

Wailua, Kauai, 2, 4, 32-40, 162, 192, 242. 
VVailukini, 656. 
Wailuku, the waters of, 250. 

Hua lived at, 516. 
Waimea, Kauai, Opelemoemoe settles at, iC8. 
fort at, 502. 

Kalaimoku and men march to, 480. 
Kanialalawalu at, 448. 
Kanaihalau and Malaihi chiefs over, 486 
Kepakailiula reaches, 396. 
Kohala, Ilokuula hill in, 446. 
Wainaia gulch, 218. 

Waioahvikini in Kau, Kalaiopuu dies at, 464, 466. 
Waiohonu. ditch dug by Awahua, 604. 
land division south of Hamoa, 600. 
famine at, 6oo- 
Waiolama, arched sands at, 256. 
Waiopua, uplands of, 310. 
Waipa, shipwright of Kamehamelia, 478. 
Waipahu, Kamaikaahui comes to, 142. 
Waipio, Hakau chief of, 660. 
Kalapanakuioiomoa at, 264. 

temple in; Iwa starts to, 290; Kainapuu resides at, 
^ 480-82. 
Waipouli cave at Honouliuli, 276, 278. 
Waipu and Kaluaokapulii, springs, 514. 

Waipu, name of mythical axe in Pakaalana temple, 290. 

brother of Kanaio, 302. 

Kaiuli asks, etc., 396; Pumano fears, 306. 
Waipu and Koolau, 312. 
Waka. grandmother of Laiekawai ; of supernatural 

powers, 412. 
Wakaina, a ghost, noted for deceit and cunning, 418, 

550, 552. 
Wakea, 540. 

Wakiu kills Namakaeha, 510. 
Walaheeikio, chief warrior of Aikanaka, 702. 
Walaheeikio and Moomooikio, warriors of Aikanaka 

46, 48. 
Walewale, Palila the offspring of, 150. 
Wandering Tattler, name given to Ulili, 414. 
Wanua, chief of Hamakua, 84. 

king of Hamakua, 150, 152, 374. 
Waoakua, dwelling place of the gods, 496. 
Waokanaka. See Waoakua. 
Waolani, valley in Nuuanu, 188, 463, 476. 

main army of Kahahana at, 460. 

Kalaikupule and warriors encamped at, 476. 
War canoes, 64, 14.?. 146, 148, 150, 180, 278, 488. 
War-club strokes, 28, 30, 50. 

Warriors, 178, 452, 460, 472. 474. 476, 480, 482, 718. 
Waukc, plant used in making tapa, 27a, 636. 
W eatlier, 1 16. 
Well digging unusual among Hawaiians, 200. 

at Kahoolawe Kalaepuni directed to dig, 202- 
Whaling days of Maui, 542. 
"When the canoe is pushed ahead," chant of Kuaoakaa, 

White man Jim (Jas. Robinson"), 486. 
Wikstroemia foetida (akia), shrub oroducing kapa- 

bark, 636. 
Wiliwili tree (Erythrina monosperma), 216, 618. 

wood, 56. 
Winds of Hawaii, 92-94. 

Halawa, 102. 

Kauai and Niihua, 94-06. 

Kaula, 98. 

Maui and Molokai, lOO, 102; 

pleasant called "kaao," 122. 
Wizard in form of a rat, 370. 
Wreath, 230, 234. 
Young (John) and Davis (Isaac), 426. 

i^, 37-^ 







Fomander Collection of Hawaiian Antiquities 
and Folk - Lore 

honolulu, h. i. 

Bishop Museum Press 




i;. l'\\xc)N lirsiuM- Vice-President 

1 . M. DOWSKTT Treasurer 

Wij-UAM VViLT.iAMSOX Secretary 

IT, , |T ,. ,„.<. \VILI.I.■\:^I O. S.MTTII RiCHAKD H. TrKNT 


WrixiAM T. Brigham, Sc.D. (CoftittOjia) Diredor 

William 11. Dall, Ph.D. ■ • Honorary Curator of Molliisca 
John F. G. Stokes • ■ . ■ Curator of Polynesian Ethnology 
C. Montague Cooke, Ph.D. (Yale) . • Curator of Pulmonata 

CharIvES N. Forbes Curator of Botany 

Otto H. Swezev . . . . Honorary Curator of Entomology 

John W. Thompson" Artist and Modeler 

Miss E. B. Higgins Librarian 

Miss 1/. E. LiviNOKTfiNE As.sistant Librarian 

John J. Greene Printer 

M.L.Horace Reynolds Cabinet Maker 


Mrs. Heeb;n M. Helvie Superintendent 

John Lung Chung Janitor Kkolanui Janitor 

ji)i- ' Janitor 








Abraham: fornandbr 

Author of 'An Account of the Polynesian Race" 


Memoirs of the Bernice Paiiahi Bishop Museum 
Volume \'— Part I 

honolulu, h. i. 

Bishop Museum Press 




Legend of Kawelo. 


I. His Birth and Early Life — Change to Oahu 

and Fame Attained There 2 

II. Kalonaikahailaau — Kawelo Equips Himself to 

Fight Aikanaka — Arrival at Kauai 20 

III. Commencement of Battle Between Kawelo 

and the People of Kanai 38 

I\'. Kaehuikiawakea — Kaihnpepenuiamono and 

Muno — Walaheeikio and Aloomooikio 42 

V. Kahakaloa — His Death by Kawelo 48 

VI. Kauahoa — Kawelo Fears to Attack Him — 

Seeks to Win Him by a Chant — Kauahoa 
Replies .-- 52 


VII. Size of Kauahoa — I.s Killed by Kawelo — Ka- 

welo Vanquishes Aikanaka 56 

VIII. Division of Kauai Lands — Aikanaka Becomes 

a Tiller of Ground 60 

IX. Kaeleha and Aikanaka Rebel Against Kawelo 

— Their Battle and Supposed Death of 
Kawelo 62 

X. Temple of Aikanaka — How Kawelo Came to 

Life Again — He Slaughters His Opponents 
and Becomes Again Ruler of Kauai 66 

Story of Pakaa. 

His High Office — Laamaomao, His Wind Gourd — In Disfavor with the King He Moves to Molokai — Has a Son 
Whom He Instructs Carefully — Dreams of Keawenuiaumi Setting Out in Searcli for Him — Prepares with His 
Son to Meet the King 72 

Legend of Kl^apakaa. 

I. Prepares to Meet Keawenuiaumi in Search of 

Pakaa — Canoe Fleet of Six District Chiefs, 
Recognized, are Taunted as They Pass — 
Keawenuiaumi, Greeted with a Chant, Is 
Warned of Coming Storm and Invited to 
Land — On Advice of the Sailing-masters 
the King Sails on 

II. Kuapakaa Chants the Winds of Hawaii — The 

King, Angered, Continues on — Winds of 
Kauai, Niihau and Kaula ; Of Maui, Molo- 
kai, Halawa — Chants the Names of His 
Master, Uncle and Men — Pakaa Orders the 

Winds of Laamaomao Released 

HI. Swamping of the Canoes — They Return to 
Molokai and Land — The King is Given Dry 
Apparel, Awa and Food — Storm-bound, the 
Party is Provided with Food — After Four 
Months They Prepare to Embark 

IV. Departure from Molokai — Names of the Six 

Districts of Hawaii — The Kinsj Desires Kua- 
pakaa to Accompany Him — The Boy Con- 
sents Conditionally — Setting out they meet 
with Cold, Adverse Winds — The Sailing- 
masters Fall Overboard .. 

V. .\t Death of Pakaa's Enemies Calm Prevails — 

The Boy is Made Sailing-master — He Di- 
rects the Canoes to Hawaii — The Men .-^re 
Glad, but the King is Sad at His Failure — 
Kuapakaa Foretells His Neglect — Landing 
at Kawaihae, and Deserted, he Joins two 




Fishermen — Meeting a Si.x-manned Canoe 
He Wagers a Race, Single-handed, and 
Wins — He Hides His Fish in the King's 
Canoe — They Plan Another Race to Take 

Place ill Kau, Life to be the Forfeit 124 

\'I. The Canoe Race in Kau — Kuapakaa Offers to 
Land Four Times Before His Opponents' 
First, and Wins — The King Sends for the 
Boy and Pleads for the Lives of His Men — 
Kuapakaa Reveals Himself and Pakaa — 
The Defeated Men Ordered Put to Death— 
Keawenuiaumi Orders Kuapakaa to Bring 
Him Pakaa — Pakaa Demands Full Restitu- 
tion First — The King .\grees,-anol on Pa- 
kaa's Arrival Gives Him the Whole of 

Hawaii 128 

Legend of Palila 136 

Legend of Puniakaia IS4 

Legend of Maniniholokuaua and Keliimalolo 164 

Legend of Opelemoemoe 168 

Legend of Kulepe 172 

Legend of Kihapiilani 176 

Legend of Hiku and Kawelu 182 

Legend of Kahalaopuna 188 

Legend of LTweuwelekehau 192 

Legend of Kalaepuni and Kalaehina 198 

Legend of Kapakohana 208 

Legend of Kapunohu 214 -iii 


IN THIS second series of the Fornander Collection of Hawaiian Folk-lore, with 
the exception of a few transpositions, as mentioned in the preceding volume, the 
order of the author has been observed in the main, by groviping together, first, 
the more important legends and traditions of the race, of universal acceptance through- 
out the whole group, followed by the briefer folk-tales of more local character. 

A few of similar names occur in the collection, indicating, in some cases, different 
versions of the same story, a number of the more popular legends having several 

The closing ]:)art of this volume, to embrace the series of Lahainaluna School 
compositions of myth and traditional character, it is hoped will be found to possess 
educational value and interest. 

No liberties have been taken with the original text, the plan, as outlined, being 
to present the various stories and papers as written, regardless of historic or other 
discrepancies, variance in such matters being treated in the notes thereto. 

Thos. G. Thrum, Editor. 

Legend of Kawelo. 


Birth and Early Life of Kawelo. — His Change to Oahu and Fame 

Attained There. 

MAIHUNA was the father and Malaiakahmi was the mother of Kawelo, who 
was born in Hananiauki,' Kanai. There were five children in the family. The 
first was Kawelomahamahaia; the second was Kaweloleikoo. These two 
were males; after these two came Kaenakuokalani, a female; next to her was Kawelo- 
leimakua and the last child was Kamalama. Kaweloleimakna, or Kawelo is the subject 
of this story. 

The parents of Malaiakalani [the mother] were people who were well versed 
in the art of foretelling the future of a child, by feeling of its limbs, and by looking 
over the child, they could tell whether it would grow up to be brave and strong, or 
whether it would some day rule as king. At the birth of the two older brothers of 
Kawelo, these old people examined them, but found nothing wonderful about them. 
This examination was followed by the two on Kawelo, upon his birth. After the 
examination the old people called the parents of Kawelo and said to them: "Where 
are you two? This child of yours is going to be a soldier; he is going to be a very 
powerful man and shall some day rule as king." Because of these wonderful traits, 
the old people took Kawelo and attended to his bringing up themselves. It was after 
this that Kamalama, the younger brother of Kawelo was born. 

Shortly after the birth of Kamalama. the grandparents of Kawelo moved over 
to Wailua, where they took u]) their residence, taking their grandchild Kawelo along 
with them. At this time, while Kawelo was being brought up, Aikanaka, the son of 
the king of Kauai was born, and also Kauahoa of Hanalei. All these three were born 
and brought up together." 

Kawelo as a child was a very great cater; he could not satisfy his hunger on 
anything less than all the food of one iiiiiu to a meal. Kawelo ate so much that his 
grand])arents began to get tired of keeping him in food, so at last they began to 
search for something to entice Kawelo away from the house and in that way get him 
to forget to eat. One day they went up to the woods and hewed out a canoe. After 
it was brought down to the sea shore it was rigged up and given to Kawelo. As soon 
as Kawelo got the canoe he paddled it up and down the Wailua river, and after this 
it became an object of great interest to him every day. 

When Kauahoa saw Kawelo with his canoe day after day enjoying himself, he 
got it into his mind to make himself something to enjoy himself with; so he made 

'Hanamaulu, an important part of the Lihue section. -These three were related, and destined to affect 

each other seriously in after years. 

He Moolelo no Kawelo. 


Ka Hanau ana a me ka Wa Koliuliu o ko Kawelo Noho ana. — Kona Hele ana 
I Oahu a me ka Loaa ana o ka Hanoiiano Malaila. . 

OMAIHUNA ka makuakane, o Malaiakalani ka inakuahine, o Hananianlii i Kauai 
ka aina hanau o Kawelo. Elinia ka nui o ko Kawelo mau hanauna ; o ka mua, 
o Kawelomahamahaia ; o kona muli, o Kaweloleikoo ; he mau keiki kane laua, 
mahope hanau o Kaenakuokalani, he wahine ia. O kona niuli mai o Kaweloleimakua, 
a o kona nuili iho o Kamalama, o ka mea nona keia moolelo o Kaweloleimakua, oia o 

O na makua o Malaiakalani, he mau mea akamai laua i ka haha a me ka nana 
i ka wa uuku o ke keiki, aole e nalo ia laua ke ano a me ka hana a ke keiki ke nui ae, 
ke koa a me ka ikaika, ke keiki ku i ka moku. Pela ka hana a ua mau makua 
nei, i na kaikuaana o Kawelo. a hiki ia Kawelo, haha no laua a hai aku i kona ano a me 
kana hana, i na makua o Kawelo : "E, auhea olua, o keia keiki a olua, he keiki koa, 
he keiki ikaika, he keiki e ku ana i ka moku." Nolaila lawe ae la laua ia Kawelo a 
hanai iho la. Mahope o laila, hanau o Kamalama ko Kawelo kaikaina ponoi. 

Mahope o laila, hoi ae la na kupuna o Kawelo i Wailua e noho ai, me ka laua 
moopuna o Kawelo. I keia wa e hanai ia nei o Kawelo, hanau o Aikanaka he keiki 
alii, a hanau no hoi o Kauahoa no Hanalei ia, akolu lakou ia wa hookahi i hanai ia ai. 

He keiki ikaika loa o Kawelo ma ka ai ana, hookahi umu hookahi ai ana, pela 
aku, a pela aku, a ana na kupuna o Kawelo, i ke kahumu ai na Kawelo, nolaila, 
imi iho la laua i mea e walea ai o Kawelo. Pii aku la laua i ke kalai waa, a hoi 
mai la, kapili a paa, haawi aku la ia Kawelo, hoehoe iho la o Kawelo i uka i kai o 
Wailua, a lilo iho la ia i mea nanea ia ia i na la a pau loa. 

Ma keia hana a Kawelo, ike mai la o Kauahoa i ka Kawelo mea nanea, he 
waa, hana iho la ia i lupe hoolele nana, a hoolele ae la, a ike o Kawelo i keia mea, 


4 Fornandcr Collection of Hazvaiian Folk-lore. 

himself a kite, and after it was completed he flew it up. When Kawelo saw the kite 
he took a liking to it and so went home to his grandparents and requested them to 
make him a kite/ The grandparents thereupon made Kawelo a kite and after it was 
completed he took it out and flew it up. When Kauahoa saw Kawelo with a kite he 
came with his and they flew them together. While they were flying their kites, 
Kawelo's kite became entangled with Kauahoa's kite which caused Kauahoa's to 
break away and it was carried by the wind till it landed at Koloa, to the west. The 
name of the place where the kite landed is known as Kahooleinapea to this day, 
because of the fall of Kauahoa's kite there. 

After Kauahoa's kite was broken away, Kawelo looked at Kauahoa with the 
belief that surely Kauahoa would come and attack him ; but since Kauahoa did not 
come Kawelo said within himself: "Kauahoa will never overcome me if we should 
ever meet in any future battle." Kauahoa was a much larger boy than Kawelo, still 
he was afraid of him.' 

After flying their kites, they went in swimming and riding down the rapids. 
In this Kawelo again showed himself to be more skilful than Kauahoa, which caused 
Kawelo to be more sure in his belief that Kauahoa will never overcome him in the 
future. Kawelo and Kauahoa were not separated from one another in the matter of 
their relationship; they were connected, and so was the young chief. Aikanaka. He 
was connected in blood to the two boys, a fact which made Aikanaka something like 
an older brother and lord to them. Everything Aikanaka wished was granted to him, 
whether in stringing wreaths, or other things, they never denied him anything. 

While Kawelo and his grandparents were living at Wailua with Aikanaka and 
the others, Kawelo's older brothers, together with their grandparents, left Kauai 
and came to live in Waikiki, Oahu. Kakuhihewa was the king of Oahu at this time. 
There was living with Kakuhihewa, a very strong man who was a famous wrestler. 
This man used to meet the older brothers of Kawelo in several wrestling bouts but 
they never could throw him down. The brothers of Kawelo were great surf riders, 
and they often went to ride the surf at Kalehuawehe.'' After the surf ride they 
would go to the stream of Apuakehau and wash, and from there they would go to the 
shed where the wrestling bouts were held and test their skill with Kakuhihewa's 
strong man; but in all their trials they never once were able to throw him. 

While living separated from each other, the older brothers of Kawelo being 
in Oahu, their grandparents, who were with Kawelo in Wailua, after a while, began 
to long for a sight of the other grandchildren, so one day they sailed for Oahu, 
bringing Kawelo with them, and they landed at Waikiki where they were met by' 
the older brothers of Kawelo. After deciding to make their home in Waikiki, Kawelo 
took up farming and also took unto himself a wife, Kanewahineikiaoha, the daugh- 
ter of Kalonaikahailaau, and they lived together as husband and wife. 

While Kawelo was one day working in his fields, he heard some shouting down 

'Early indication of a dominating character. "Kalchuawchc, near the present Seaside Hotel loca- 

'An incident that affected their course toward each t'*^"' Waikiki. 

other later. 

Legend of Kawclo. 5 

makemake iho la ia, hoi aku la olelo i na kupuna e liana i lupe nana. A hana iho 
la na kupuna o Kawelo i lupe nana, a paa, hoolele ae la o Kawelo i kana lupe, a ike 
o Kauahoa hoolele pu ae la i na lupe a laua. Ma keia lele like ana o na lupe a laua, 
hihia ae la ka Kawelo lupe me ka Kauahoa, a moku iho la ka Kauahoa lupe, a lilo aku 
la i ka niakani, a haule i Koloa nia ke komohana; o kahi i haule ai, o Kahoolei- 
napea, a hiki i keia la, no ka haule ana o ka pea a Kauahoa, kela inoa o ia wahi. 

Ma keia moku ana o ka lupe a Kauahoa ia Kawelo, nana aku la o Kawelo i ko 
Kauahoa kii mai e pepehi ia ia, a liuliu, noonoo iho la o Kawelo, aole no e pakele o 
Kauahoa ia ia, ina laua e kaua mahope, no ka mea, he nui o Kauahoa, he uuku o 
Kawelo, aka, ua makau nae o Kauahoa ia Kawelo. 

A mahope o ka hoolele lupe, hookahekahe wai iho la laua, a oi aku la no ko 
Kawelo i mua o Kauahoa, nolaila, noonoo iho la no o Kawelo, aole no e pakele o 
Kauahoa ia ia mahope aku ke kaua. O Kawelo a me Kauahoa, aole laua i kaawale 
aku, ua pili no ma ka hanau ana, a pela no ke 'lii o Aikanaka. ua pili no ia laua, 
nolaila, lilo o Aikanaka i kaikuaana haku no laua. Ma na mea a pau a Aikanaka e 
olelo mai ai, malaila laua e hoolohe ai, ina he kui lei, a he mea e ae paha, aole a 
laua hoole, he ae wale no. 

Ia Kawelo ma e noho ana i Wailua me Aikanaka ma, holo mai la na kai- 
kuaana o Kawelo me ko laua mau kupuna, mai Kauai mai a noho i Waikiki ma Oahu 
nei. O Kakuhihewa ke 'Hi o Oahu nei e noho ana ia wa, a aia hoi me Kakuhihewa, 
he kanaka ikaika loa i ka mokomoko. A o ua kanaka la, oia ka hoa mokomoko o na 
kaikuaana o Kawelo, aole nae he hina i na kaikuaana o Kawelo. A he mea mau i 
na kaikuaana o Kawelo ka heenalu. i ka nalu o Kalehuawehe, a pau ka heenalu, hoi 
aku la a ka muliwai o Apuakehau auau, a pau, hoi aku la a ka hale mokomoko, aole nae 
he hina o ke kanaka o Kakuhihewa i na kaikuaana o Kawelo. 

Ma keia noho kaawale ana o na kaikuaana o Kawelo i Oahu nei, hu ae la ke 
aloha i na kupuna o lakou e noho ana me Kawelo i Wailua, nolaila, holo mai la na 
kupuna me Kawelo i Oahu nei, a pae ma Waikiki, ike iho la i na kaikuaana, a noho 
iho la i laila. Ma keia noho ana i laila, mahiai o Kawelo, a moe iho la 1 laila i ka 
wahine, oia o Kanewahineikiaoha, kaikamahine a Kalonaikahailaau, a noho pu iho la 
laua he kane a he wahine. 

Ia Kawelo e mahiai ana, lohe aku la ia i ka pihe uwa o kai, uwa ka pihe a 

6 Foniaiuicr Collection of Haivaiian Folk-lore. 

toward the beach, so he inquired of his grandparents : "What is that shouting down 
yonder?" The grandparents answered: "It is your brothers; they have been out surf 
riding and are now wrestHng with Kakuhihewa's strong man. One of them must 
have been thrown, lience the shouting you hear." When Kawelo lieard this he 
became very anxious to go down and see it ; but his grandparents would not consent.' 
On the next day, however, Kawelo went down on his own account and saw his 
older brothers surf riding with many others at Kalehuawehe. He asked for a board 
which was given him and he swam out with it to where his brothers were waiting for 
the surf, and they came in together. After the surf riding, they went to the stream 
of Apuakehau and took a fresh water bath; and from there they went to the shed 
where the wrestling bouts were to be held. Upon their arrival at the shed Kawelo 
stood up with the strong man to wrestle. At sight of this Kawelo's older brothers 
said to him: "Are you strong enough to meet that man? If we whose bones are 
older cannot throw him, how much less are the chances of yourself, a mere young- 
ster." Kawelo, however, jiaid no heed to the remarks made by his brothers, but stood 
there facing the strong man. At this show of bravery the strong man said to 
Kawelo: "If I should call out, 'Kahewahewa. it is raining',' then we begin." Kawelo 
then replied in a mocking way: "Kanepuaa, he is biting, wait awhile, wait awhile. 
Don't cut the land of Kahewahewa, it is raining."" While Kawelo was having his 
say, the strong man of Kakuhihewa was awarded the privilege of taking the first 
hold ; and using his whole strength he attempted to throw Kawelo. Kawelo was 
almost thrown, but through his great strength and skill he was not. Kawelo, after 
mocking the man, took his hold and threw the strong man, who was thrown with 
Kawelo on top of him. This delighted the people so much that they all shouted. 

When the older brothers of Kawelo saw how the strong man was thrown by 
their younger brother they were ashamed, and they returned home weeping and tried 
to deceive their grandparents. When they arrived at the house the grandparents 
asked them: "Why these tears?" They replied: "Kawelo threw stones at us. We 
are therefore going back to Kauai." After the brothers of Kawelo had returned 
to Kauai, Kawelo and his wife and younger brother Kamalama lived on at Waikiki. 

Not very long after this Kawelo began to learn dancing, but being unable to 
master this he dropped it and took up the art of war under the instruction of his 
father-in-law, Kalonaikahailaau. Kamalama also took up this art as well as Kane- 
wahineikiaoha. After Kawelo had mastered the art of warfare, he took up fishing. 
Maakuakeke of Waialae was the fishing instructor of Kawelo. 

Early in the morning Kawelo would get up and start out from Waikiki going 
by way of Kaluahole, Kaalawai, and so on to Waialae where he would chant out: 

Say, Maakuakeke, 

Fishing companion of Kawelo, 

Wake up, it is daylight, the sun is shining, 

'The usual course with Hawaiian spqrt contests, ^He ua, an expression which in this case is more 

awakening interest hy curiosity. likely to imply, "Ready, go !" 

"A boastful taunt in reply. 

Legend of Kawelo. 7 

haalele wale, alalia, ninau aku o Kawelo i na kupuna: "Heaha kela pihe o kai e uwa 
mai nei?" I mai la na kupuna: "Ou kaikuaana; hele aku la i ka heenalu, a hoi mai 
la mokomoko me ke kanaka ikaika o Kakuhihewa, a hina iho la kekahi, uwa ae la, 
a nolaila, kela pihe au e lohe la i ka uwa." A lohe o Kawelo, olioli iho la ia e iho e 
ike, aka, aohe ae o na kupuna ona, nolaila, i kekahi la, iho aku la o Kawelo ma kona 
manao a hiki i kai, e heenalu ana na kaikuaana a me ka lehulehu i ka nalu o Kalehua- 
wehe. Nonoi aku la o Kawelo i papa nona, a loaa mai la, au aku la ia i ka heenalu 
a loaa na kaikuaana, hee iho la lakou i ka nalu, a pau ka heenalu ana, hoi aku la 
lakou a ka muliwai o Apuakehau auau wai, a pau ka auau ana, hoi aku la lakou i 
ka hale mokomoko. A hiki lakou i ka hale, ku ae la o Kawelo me ke kanaka ikaika 
i ka mokomoko. I mai na kaikuaana : "He ikaika no oe e ku nei, a hina ka hoi maua 
na mea i 00 ka iwi, ole loa aku oe he opiopio?" Aole o Kawelo maliu aku i keia olelo 
a kona mau kaikuaana, ku iho la no o Kawelo, a pela no hoi ua kanaka la. Ia wa, 
olelo mai ua kanaka ikaika la ia Kawelo, penei : "Ina wau e kahea penei, 'Kahewa- 
hewa, he ua!' alaila, kulai kaua." Hai aku la no hoi o Kawelo i kana olelo hooulu, 
penei: "Kanepuaa! Ke nahu nei! Alia! Alia i oki ka aina o Kahewahewa, he ua!" Ia 
Kawelo e olelo ana peia, lilo iho la ka olelo nuia i ke kanaka ikaika o Kakuhihewa, 
a i ke kulai ana, aneane no e hina o Kawelo, a no ka ikaika no o Kawelo, aole i hina. 
Ia manawa hoomakaukau o Kawelo i kana olelo hooulu, a i ko Kawelo kulai ana 
hina iho la ia ia a kau iho la o Kawelo maluna, a uwa ae la na kanaka a pau loa. 

A ike na kaikuaana o Kawelo, i ka hina ana o ke kanaka ikaika i ko laua 
kaikaina, hilahila iho la laua, a hoi aku la i ka hale me na olelo hoopunipuni i na 
kupuna, me ka uwe, a me ka waimaka. Ninau mai la na kupuna: "He waimaka aha 
keia?" I aku la laua: "I pehi ia mai nei maua e Kawelo i ka pohaku, nolaila, e hoi 
ana maua i Kauai." A hoi na kaikuaana o Kawelo i Kauai, noho iho la o Kawelo 
me kana wahine, a me kona pokii me Kamalama. Mahope o laila, ao o Kawelo i ka 
hula, a o ka loaa ole o ia, haalele o Kawelo ia mea, a ao iho la i ke kaua me kona 
makuahunowai me Kalonaikahailaau ; ao iho la no hoi o Kamalama, a me Kanewa- 
hineikiaoha. A pau ke ao ana i ke kaua, ao iho la o Kawelo i ka lawaia. O Maakua- 
keke he kumu lawaia a Kawelo, no Waialae. 

I ke kakahiaka nui, ala ae la o Kawelo a hele aku la mai Waikiki aku, a 
Kaluahole, Kaalawai, hiki i Waialae, paha aku la o Kawelo penei : 

E Maakuakeke, 

Hoa lawaia o Kawelo nei la, 

E ala. ua ao, ua malamalama, 

8 Poniaiidcr Collection of Hawaiian Folk-lore. 

The sun has risen, it is up. 

Bring along our hooks 

Together with the fishing kit 

As well as our net. 

Say, Maakuakeke, 

The rattling paddles. 

The rattling top covering, 

The rattling bailing cup, wake up, it is daylight. 

^^'hile Kawelo was chanting, Maakuakeke's wife heard it, so she woke her 
husband up saying: "Wake up, I never heard your grandparents chant your name 
so pleasingly as has Kawelo this morning. No, not even your parents. This is the 
first time that I have heard such a pleasing chant." Maakuakeke then woke up, 
made ready everything called out by Kawelo in the chant, went out, boarded the 
canoe and they set out. As they were going along, Maakuakeke called out to Kawelo 
in a chant as follows : 

Say, Kawelo-lei-makua, stop. 

Say, offspring of the cliffs of Puna, 

The eyes of Haloa are above. 

My lord, my chiefly fisherman of Kauai. 

"Yes, yes,"" replied Kawelo. 

Maakuakeke then said to Kawelo: "Here is the place that we used to fish; and 
\vhen the fish were caught we went shoreward, together with the wife and the child." 
Kawelo replied: "This is not the fishing ground. The place for fish is at the cape of 
Kaena." Kawelo also told Maakuakeke to sit securely in the canoe, lest' he might be 
pitched over. With one stroke of the paddle by Kawelo, they passed outside of 
Mamala;'" with the second stroke they were at Puuloa;" and on the third stroke they 
arrived at Waianae. When they arrived ofit' Waianae, Kawelo picked up the kiikui 
nttts,'" chewed them and then blew it on the sea to calm it, so that the bottom could 
be seen, as they were fishing for the nhu. They fished from shallow to deep water 
and caught a number of fishes. On this going out into deep water, Maakuakeke 
knew that they would come to the place of Uhimiakaikai*' fa marvelous fish); there- 
fore Maakuakeke said to Kawelo in chant, as follows : 

O Kaweloleimakua, hearken ! 

C) offspring of the cliff's of Puna! 

The eyes of Haloa are above. 

My lord, my chiefly fisherman of I\auai. 

"I am here, yes, I am here," responded Kawelo. 

Maakuakeke then said: "Let us return, it is late." They then returned and 

°"Io-c," Yes, in response. "This is the name of Puniakaia's pet uhu that came 

"Mamala, the channel entrance of Honohilu harbor to his rescue, but it is also that of Kauai's evil shark, 

"Puuloa. Pearl Harbor. "^ Ash-god, that swamps canoes. 

'"The oily nature of these nuts used in this way niadc 
them very effective. 

Legend of Kcnvclo. g 

Ua hiki ka la aia i luiia ; 
Lawe mai na kihele makau, 
Me ka ipu holoholona pu mai, 
Me ka upeiia mai a kaua ; 
E Maakuakeke, 
Ka hoe nakeke, 
Ke kuapoi nakeke, 
Ke ka nakeke, e ala ua ao. 

Ma keia paha a Kawelo, lohe ka wahine a Maakuakeke, hoala aku la i kana 
kane: "E, e ala, aole au i lohe i ka lealea o ko inoa i kou mau kupuna, aole hoi i na 
makua, a ia Kawelo akahi no au a lohe i ka lea o kou inoa." 

Ala ae la o Maakuakeke, hoomakaukau i na mea a pau a Kawelo i kahea mai 
ai, hele aku la a kau i luna o ka waa, a holo aku la laua. Ia laua e holo ana, kahea 
mai o Maakuakeke ia Kawelo, penei : 

E Kawelo-lei-makua, e pae, 

E kama hana a ka lapa o Puna, 

Na maka o Haloa i luna, 

Kuu haku, kuu lawaia alii o Kauai. 

"lo — e, io — e," mai la o Kawelo. 

Olelo mai o Maakuakeke ia Kawelo: "Eia no ko makou wahi e lawaia ai, loaa no 
ka ia hoi aku i uka, o ka wahine, o ke keiki." I aku o Kawelo: "Aole keia o ka 
ia; aia kahi o ka ia, o ka lae o Kaena." I hou aku o Kawelo ia Maakuakeke: "E noho 
a paa i luna o ka waa, o kulana." Hookahi no mapuna hoe a Kawelo, hele ana laua 
ma waho o Mamala, i ka lua o ka mapuna hoe, komo i Puuloa, i ke kolu, komo i 

Ia laua i hiki ai i Waianae, lalau aku la o Kawelo i ke kukui, mama iho la a 
pupuhi i ke kai, i malino, ike ia o lalo, no ka mea, he lawaia kaka-uhu ka laua lawaia. 
Lawaia aku la laua mai ka papau a ka hohonu, ua nui no na ia i loaa ia laua. Ma 
keia holo ana a laua i ka hohonu, noonoo iho la o Maakuakeke, e hiki ana laua i kahi 
o Uhumakaikai (he ia kupua ia), nolaila, olelo aku o Maakuakeke ia Kawelo ma ka 
paha penei : 

E Kawelo-lei-makua, e pae, 

E kama huna a kala o Puna, 

Na maka o Haloa i luna, 

Kuu haku, kuu lawaia alii o Kauai. 

"I oe — a, i oe — a," pela mai o Kawelo. 

I aku o Maakuakeke: "E hoi kaua, ua po." Hoi mai la laua a hiki i Waialae, 

10 Pomander Collection of Hazvaiian Folk-lore. 

in a short time they arrived at Waialae. Kawelo then took up two uhns," one for 
Kamalama and one for his wife, Kanewahineikiaoha, and he came on home to Wai- 
kiki. Upon his arrival, he entered the Apuakehau stream and had a bath. After his 
bath, he returned to the house and then called out to his chief steward, Puikikaulehua, 
for food and meat. The chief steward then brought forty calabashes of poi and forty 
small packages of baked pork and placed them before Kawelo, who then began his 
meal. But these were not sufficient, and he again called for some more. The chief 
steward again brought the same quantity as before,'" which amount satisfied his hunger. 
As the sun was nearing the horizon, Kawelo would then call to his wife, 
Kanewahineikiaoha, as follows: 

Say, Kanewahineikiaoha, 

Bring the mat of Halahola 

And the pillow of Kaukekeha, 

And the kapa of Maakuiaikalani 

And let us look at the small pointed clouds^" of the land ; 

For the small pointed clouds, Kamalama, denote oppression. 

For I feel the cold anticipation of coming danger entering within me. 

Consumed, for Kauai is consumed by fire ! 

Consumed, for llaupu is consumed by fire! 

Consumed, for Kalanipuu is consumed by fire ! 

Consumed, for Kalalea is consumed by fire ! 

Consumed, for Kahiki is consumed by fire ! 

Consumed, for the eel has ceased moving, being consumed by the fire ! 

For love has brought the fond remembrance 

Of Maihuna, parent of Kawelo ; 

Possibly my parents are dead. 

Kanewahineikiaoha then replied to Kawelo: "How quickly you have gone to 
Kauai and back again, Kawelo, and seen that your parents are dead!" Kawelo then 
made reply by chanting: 

If your parents were dead instead. 

You would weep for love of them, 

And the water would run from your nose. 

But alas, it is my parents that are dead — 

The parents of Kawelo. 

Kawelo slept that night until daylight, when he again set out for Waialae to 
his instructor in the art of fishing, Maakuakeke, and they again set out on a fishing 

On this trip they went as far as the Kaena point, at Waianae. Upon arriving 
at this fishing ground, they immediately began fishing; and in a short time Kawelo 
got so busy pulling up the uhu that they were overtaken by a rain and wind-storm. 
When Maakuakeke saw the storm, he urged upon Kawelo to return, for he knew 

"Uhu, the parrot-fish. '"Seeking auguries of future events. 

"A generous appetite requiring eighty calabashes 
of poi and a like amount of pork to a meal. 

Legend of Kazvclo. 1 1 

hopu iho la no o Kawelo i na uhu elua, hookahi a Kamalania, hookahi a ka wahine a 
Kanewahineikiaoha, hoi niai la ia a hiki i Waikiki. 

Hele aku la o Kawelo e auau i ka muliwai o Apuakehau, a pau ka auau ana, 
hoi niai la ia i ka hale, kahea aku la i kanaka aipuupun, ia Puikikaulelehua i ai, i ia, 
Lawe mai la ka aipuupun, he kanaha umeke poi, he kanaha laulau puaa, ai iho la o 
Kawelo a pau, aole i maona, kahea hou aku la, e lawe hou mai, lawe hou niai la no e 
like me mamua, ai iho la o Kawelo, a maona iho la. 

A kokoke ka la e napoo i lalo o ka ilikai, kahea aku la ia i ka wahine, ia 

Kanewahineikiaoha : 

E Kanewahineikiaoha e, 

Lawe ia mai ka moena o Halahola, 

A me ka uluna o Kaukekeha, 

A me ke kapa o Maakuiaikalani, 

E nana ae i ka opua o ka aina ; 

He opua hao wale nei la e Kamalama, 

Ua holo ka hahana i kuu piko la e ! 

Pau e ! pau Kauai i ke ahi e ! 

Pau e ! pau Haupu i ke ahi e ! 

Pau e ! pau o Kalanipuu i ke ahi e ! 

Pau e ! pau o Kalalea i ke ahi e ! 

Pau e ! pau Kahiki i ke ahi e ! 

Pau e! pau Kaonina a ka puhi i ke ahi e! 

Ke kau mai nei ka haili aloha, 

O Maihuna niakua o Kaweki nei la ! 

Ua make paha o'u makua e ! 

I mai o Kanewahineikiaoha ia Kawelo: "Emoole oe e Kawelo i holo aku nei i 
Kauai a hoi mai nei. a ike i ka make ou man niakua." Ia wa paha hou o Kawelo, 
penei : 

Ina paha he make no kou makua, 

Kulu kou waimaka i ke aloha, 

Kahe la hoi kou upe i lalo, 

O ka make o ko 'u makua, 

Makua o Kawelo nei la. 

Moe iho la o Kawelo ia po a ao, hele hou aku la ia i Waialae i kana kumu 
lawaia ia Maakuakeke, a holo hou laua i ka lawaia. 

Ma keia holo ana, hiki laua i ka lae o Kaena, ma Waianae. 

(E like me na olelo paha mua, pela no ma keia wahi, nolaila, e haalele ka olelo 
ana, no ka mea i paa mua, a e hele aku ma kahi i olelo ole ia.) 

Ma keia holo ana a laua i ka lawaia, ua nanea loa o Kawelo, i ka huki i ka uhu. 
Ia Kawelo e lawaia ana, hiki mai la.ka ua me ka makani, a me ka ino pu. A ike o 

12 Fornander Collection of Hazcaiiaii Folk-lore. 

that when the rain and wind are encountered, that it was the sure sign of the 
coming of Uhumakaikai. Knowing this, he urged upon Kawelo to return, but 
Kawelo would not consent to it. Kawelo, on the other hand, knew that they were 
to meet the great fish, Uhumakaikai, so he insisted on looking down at the bottom 
of the sea and blowing chewed kukui nut over the surface of the sea. While he 
was busily doing this, Uhumakaikai passed by. When Kawelo saw it, he reached 
for his net and made ready to catch the great fish. As Uhumakaikai came nearer, 
he was caught in the net and immediately they were towed out to mid-ocean by this 
fish. W'hen they looked behind them, they saw that the houses and the line of surf 
at Waianae had disappeared. At seeing this Maakuakeke called out to Kawelo: 

Say. Kaweloleimakua, 

Let us land. 

Say, offspring of the cliffs of Puna, 

The eyes of Haloa^" are above, 

My lord, my chiefly fisherman of I>Jauai. 

Kawelo answered back: "Yes, I am here, yes." Maakuakeke said: "Cut away 
our fish and let us return." Kawelo replied: "Why should we cut away the fisher- 
man's opponent?" 

The fish in the meantime kept on towing them away until the Kaala mountain 
disappeared. As the sea was coming in over the sides of the canoe, for they were 
traveling at a very great rate of speed, Kawelo laid down over the open canoe and 
in this way kept out the sea from entering it. When next Maakuakeke looked behind, 
he saw that Oahu had disappeared, and he began to fear death. 

The great fish Uhumakaikai did not cease pulling all that day and night until the 
next morning when, after paddling for some time they came to the west of Niihau and 
in time passed Manawaikeao; they next passed ofif Hulaia, Kauai. When they 
reached there Maakuakeke said to Kawelo: "Say, there is a large land above us. 
What land is it?" Kawelo replied: "It is Kauai." Maakuakeke again said to 
Kawelo: "If after this we should ever come and make war on Kauai and should 
win, let me have Kapaa as my land." Kawelo replied: "It shall be yours." They 
continued on until they were ofif Hanalei, when Maakuakeke again inquired: "What 
land is this?" Kawelo replied: "It is Hanalei." Maakuakeke again asked : "Let me 
also own Hanalei." After this they turned and made for Oahu, and Maakuakeke 
began to think that they were safe. On nearing the place where Uhumakaikai was 
caught in the net, Kawelo stood up and prayed as follows : 

Of the first night, of the second night, 
Of the third night, of the fourth night, 
Of the fifth night, of the sixth night, 
Of the seventh night, of the eighth night, 
Of the ninth night, they have all gone. 

"Son of Wakea of ancient fame. 

Legend of Kazvelo. 13 

Maakuakeke i keia niau niea, koi aku la ia ia Kawelo e hoi, no ka inea, ua maa loa o 
Maakuakeke, ina e ua, a e makani, alaila, hiki ua ia nei o Uhumakaikai. Nolaila, kona 
koi ia Kawelo e hoi, aole nae he ae mai o Kawelo. Ua ike no o Kawelo, e halawai ana 
laua me kela ia, me Uhumakaikai. Nolaila, hoomau no ia i ke kulou ana me ke puhi 
i ke kukui. Ia ia e hana ana pela, kaalo ana o Uhumakaikai. A ike o Kawelo, 
hoomakaukau i ka upena, a hei ae la o Uhumakaikai, ia wa laua nei i huki ia ai 
e ka ia i ka moana loa, i nana aku ka hana ia uka o Waianae ua nalowale kauhale 
a me ke poi nalu ana. Nolaila, kahea aku o Maakuakeke ia Kawelo penei: 

E Kaweloleiniakua, 

E pae e. 

E kama hanau a ka lapa o Puna, 

Na maka o Haloa i liina, 

Kim hakii kuu lawaia alii o Kauai. 

Kahea mai o Kawelo: "I oe — a. i oe — a." 

I aku o Maakuakeke: "E oki aku ka ia a kaua, e hoi kaua." Olelo mai o 
Kawelo: "E oki hoi ka hoa paio o ka lawaia i ke aha?" Ia manawa, ahai ka ia ia 
laua a nalowale ke kuahiwi o Kaala. a no ke komo o ke kai i loko o ka waha o ka waa, 
i ka ikaika o ka holo a ka ia, moe iho la o Kawelo i ka waha o ka waa, a paa iho la ke 
kai. Ia wa, alawa ae la o Maakuakeke, i uka, ua nalowale ka aina, o Oahu nei, 
nolaila, makau iho la i ka make. 

Ma keia ahai ana a Uhumakaikai ia po a ao ae, hoea mai laua ma ka mole mai 
o Niihau, o Manawaikeao ia wahi, malaila mai laua a waho o Hulaia i Kauai. A 
hiki laua ma laila, i aku o Maakuakeke ia Kawelo: "E, ka aina nui mauka o kaua; 
owai keia aina?" I aku o Kawelo: "O Kauai." I aku o Maakuakeke ia Kawelo: 
"E, i noho kaua a i holo kaua e kaua ia Kauai, a i hee, o Kapaa ko'u aina." I mai 
o Kawelo: "Nou ia." Holo mai la no laua a mawaho o Hanalei, ninau no o Maa- 
kuakeke ia Kawelo: "Owai keia?" I aku o Kawelo: "O Hanalei ia." Nonoi mai o 
Maakuakeke: "No'u ia aina. o Hanalei." 

Mahope o laila, huli mai la laua a hoi i Oahu nei, manao iho la o Maakuakeke 
i ko laua ola, ua hoi i ka aina. A kokoke laua i kahi o Uhumakaikai i hei ai i ka 
upena, ala ae la o Kawelo a ku iluna, ku iho la i kana pule, penei: 

O kahi ka po, o !ua ka po, 
O kolu ka po, o ha ka po, 
O lima ka po, o one ka po, 
O hiku ka po, o walu ka po, 
O iwa ka po, lele wale. 

14 Foniandcr Collection of Hazcaiian Folk-lore. 

Tlie minierous nights, 
The innumerable nights. 

The curly hair was born, 

The straight hair was born, 

The one with the cut hair was born. 

The reproachful one was born. 

Wake up and inquire. You are caught, 

You are killed by the double stranded fish line. 

The fish-line of my grandmother : 

By her was it braided. 

Let the rain return to the eyes of the lehua, 

Let the small pointed clouds return to Kahiki 

Where they shall indeed remain. 

At the close of the prayer offered l)y Kawelo, he pulled Uhumakaikai out of 
the sea ; it was dead by his prayer. After Kawelo had caught hold of the great fish, 
he pulled it along the side of the canoe and it extended from the bow to the stern. 

At about this time, when the great fish was dead, a couple of messengers 
who had been sent to bring Kawelo arrived from Kauai and landed at Waikiki. 
They had been sent by the sister of Kawelo — they were Kaweloikiakoo" and Kooa- 
kaj^oko — to bring Kawelo to Kauai, because the great strength of Kawelo had become 
famous all over Kauai, and it was thought that with this strength a successful war 
could be waged against Aikanaka, who had taken unto himself all the lands owned 
by the jiarents of Kawelo at Hanamauki. When Aikanaka took possession of the 
lands, he left them withotit land to cultivate or sea to fish in ; in fact, they were left 
destitute. Their one food was head lice and nits. 

At about the time LThumakaikai was caught by Kawelo, Kaweloikiakoo and 
his companion, when they set out from Kauai, brought with them one of Kawelo's 
gods, Kulanihehu by name, also four lice apiece as food for their journey. Reaching 
mid-channel of Kaieiewaho, between Kauai and Oahu, they took up their lice and 
ate them. In eating their meal, they forgot to offer them first to the god, conse- 
quently, shortly after they had finished eating, they were overtaken by a severe storm, 
which greatly delayed them. Early the next morning, they began to study the cause of 
this storm, and they found that it was because they had neglected the god when they 
partook of their evening meal, so they sued for forgiveness by offering the following 
prayer : 

Of the first night, of the second night, 

Of the third night, of the fourth night, 

Of the fifth night, of the sixth night, 

Of the seventh night, of the eighth night, 

Of the ninth night, the nights are all gone. 

At the close of the prayer, the storm abated and they continued on their way. 

"The name of one of Kawelo's brothers, but later shown as an uncle. 

Legend of Kazvclo. 15 

Ka po kinikini, 
Ka po lehulehu. 

Hanau oho pipii, 
Hanau oho kalole, 
Hanau oho maewaewa, 
Hanau o Maewaewa. 

E ala e ui, hei aku la oe, 

Make aku la oe i ke aho kaalua, 

I ke aho a kuu kupunawahine, 

I hilo ai la e, a la e — 

E hoi ka ua a ka maka o ka lehua la e, 

Hoi ka opua a Kahiki noho, 

Noho mai ea. 

A pau ka pule a Kawelo, unuhi ae ia ia Uhumakaikai mai ke kai ae, ua make 
i ka pule a Kawelo. A paa ua ia nei o Uhumakaikai, hoopili mai la o Kawelo ma ka 
aoao o ka waa, mai mua a hope i ua ia nei. 

I ka wa i make ai o Uhumakaikai, hiki mai la na elele kii o Kawelo mai 
Kauai mai, na kona kaikuahine i hoouna mai. O Kaweloikiakoo a me Kooakapoko, 
na elele nana i kii mai, no ke kaulana aku o ka ikaika o Kawelo i Kauai. O ke kumu 
o keia kii ana mai ia Kawelo, o ke pai ana o Aikanaka i na makua o Kawelo mai 
Hanamaulu ae. Ma keia pai ana a Aikanaka i na makua, lawe ia ae la ka ai a me 
ka ia, a me na pono a pau loa, a noho wale iho la lakou aohe ai, hookahi ai o ka 
uku a me ka lia o ke poo. 

I ka paa ana o Uhumakaikai ia Kawelo, holo mai la o Kaweloikiakoo me 
kekahi akua o Kawelo, o Kulanihehu ka inoa, holo mai la laua maluna o ko laua 
waa, o ka laua ai, he mau uku, eha a kekahi, eha a kekahi. Hiki laua i waenakonu o Kaie- 
iewaho, i ka moana ma waena o Kauai a me Oahu, lalau iho la laua i na uku, a ai iho 
la, ma keia ai ana o laua, aole laua i kaumaha ke 'kua, poina loa ia laua. Mahope o ka 
laua ai ana puni iho la laua i ka inn, nolaila, lohi iho la laua, a ao ka po; noonoo iho la laua 
i ke kumu o keia ino, o ka poina o ke "kua ia laua i ka wa a laua e ai ana i ka uku. 
Nolaila, hoomanao ae la laua i ke 'kua ma keia pule ana, penei : 

O akahi ka po, o alua ka po, 
O akolu ka po, o aha ka po, 
O alima ka po, o aono ka po, 
O ahiku ka po, o awalu ka po, 
O aiwa ka po, lele wale ka po. 

A pau keia pule ana, malie iho la ke kai, a holo mai la laua, a ao ae la ike mai 

i6 Foniaiidcr Collection of Hawaiian Folk-lore. 

Earl)' the next day, they saw the top of the Kaala mountain, and they felt assured of 
their arrival in Oahu. That morning, before the heat of the sun could be felt, they 
landed at Waikiki. Upon their arrival, they met Kamalama and asked for Kawelo. 
Kamalama replied: "He has gone out fishing and has been away all of yesterday 
and all of last night and has not yet returned." The messengers then said to 
Kamalama: "We have come for him, for his parents are about to die from starva- 
tion, their only food being head lice and nits, for Aikanaka has taken away all 
their lands in Hanamaulu, all the food and the fish and they are without anything. 
We have therefore come for Kawelo to go to Kauai." Kamalama then sent two 
certain men, Kalohipikonui and Kalohipikoikipuwaawaa, to go for Kawelo. These two 
were very loud-voiced men; if they called from Waikiki, they could be heard at Ewa; 
and if they called from Ewa, they could be heard at Waianae. It was because of 
this that these two men were sent by Kamalama to go for Kawelo. Before they 
started out, Kamalama instructed them saying: "You two must remember the 
names of these two men from Kauai, so that in case Kawelo should ask you who 
they are you would be able to tell him their names. When you see Kawelo, keep 
at some distance away from him and then inform him of vour errand; don't on any 
account get near him." 

When the two men started out, their canoe was overturned, and, in righting 
their canoe and in bailing and paddling it, they forgot the names of the two men 
from Kauai. When they at last saw Kawelo, they called out: "Say, Kawelo, your 
uncles have arrived from Kauai." Kawelo asked: "Who are they?" They replied: 
"We were told their names, but on our way we were overturned and in righting our 
canoe, and, in the bailing and paddling of it, we forgot their names. But you know 
they are your uncles, and }'ou can think for yourself who they are, for we are 
going back." At this Kawelo answered by a chant as follows: 

Hikiula is however sailing off, 

With Hikikea, as the canoe sails on its way. 

The Ohiki'" digs its own hole, 

The aama^" runs on the dry land, 

The paiea^' lives in the cracks, 

The lobster lives in a large hole. 

The eel plays on the waves, 

The opule-- fish go in schools on a cloudy day. 

The teeth of the halahala-^ fish show like a cross dog. 

I now fondly remember of Auau, of Apehe, 

My companions of Ulalena ; 

For my breast is beating, ye two, 

As I remember of our childhood days. 

O, how close we were in those days ! 

"Ohiki, the sand crab (Orypodc sp.>. ~Opulc (Anampsis cvcnnanni); more probably opclii 

■".-laiini, the rock crab (Gnifsiis sp.). {Decaptcnis pinnulahts). 

"Paica, the soft shell crab. '"Halaluihi, a reddish lisli of the Uhu family, probably 

one of Scaridiic family. 

Legend of Kau'clo. 17 

la laua i ke kuahiwi o Kaala, nianao laua i ka hiki i Oahu nei ; ia kakahiaka a aui ka 
la, komo laua i Waikiki. A hiki laua i Waikiki, e noho ana o Kamalama; ninau aku 
la laua ia Kawelo: "Auhea o Kawelo?" I mai o Kamalama: "Ua holo i ka lawaia, 
mai nehinei a po, mai neia po a ao, aole i hoi mai." Olelo aku la na elele ia Kamala- 
ma: "I kii mai nei maua ia ia aia na makua la he make wale iho no koe, he uku, 
he lia o ke poo, ka ai e noho la ; no ka mea, ua lawe ae la o Aikanaka, i ka aina o 
Hanamaulu, i ka ai a me ka ia, nolaila, kii mai nei maua ia Kawelo e holo i Kauai." 

Kena ae la o Kamalama i kekahi mau kanaka, ia Kalohipikonui, a me Kalohi- 
pikoikipuwaawaa, e kii ia Kawelo. He mau kanaka leo nui keia a elua, ina laua e 
kahea i Waikiki, ua lohe o Ewa, a ina i Ewa e hea ai, ua lohe o Waianae, a oia ke 
kumu o Kamalama i hoouna ai ia laua, e kii ia Kawelo. 

Mamua o ko laua kii ana ia Kawelo, olelo aku o Kamalama: "E hoopaa olua 
i ka inoa o neia mau kanaka mai Kauai mai, i ninau mai o Kawelo ua loaa ia olua, 
a ike olua ia Kawelo i kahi e, hai aku olua, mai oi aku olua a kokoke." 

Ia laua i holo ai, kahuli iho la laua, a lilo iho la laua i ke ka, i ka hoe, pela 
laua i apa ai, a poina iho la ka inoa o ua mau kanaka ala o Kauai mai. A ike laua 
ia Kawelo, kahea aku la laua: "E Kawelo e, ua pae mai ou mau makuakane mai 
Kauai mai." Ninau mai o Kawelo: "Owai ea?" I aku laua: "Ua loaa no ia maua 
ka inoa, holo mai nei a kahi i kahuli ai, ke ka. i ka hoe, ilaila no a poina, nalowale 
ka inoa; ua lohe aku la no oe he makua, nau no e noonoo iho, eia maua ke hoi nei." 
Nolaila, hoopuka mai o Kawelo i kana olelo ]iaha, jxMiei : 

Holo ana nae hoi o Hikiula, 

Hikikea i kepakepa o ka waa, 
Ohiki eli i kona lua, 

Aama holo i ka maloo, 

Paiea noho i ka mawae, 

Ka ula noho i ka naele, 

Ka puhi lapa i ke ale, 

Opule kai i ka lauH, 

Keke ka niho o ka halahala, 

Aloha mai nei Auau o Apehe, 

Na hoa noho o Ulalena e, 

Ku ana hoi kuu houpo e laua la, 

1 ka wa kainahi — e. 
He mea e ka pili — e. 

iS Fornandcr Collection of Hcra'aiiaii Folk-lore. 

The two men then said: "There was nothing like aa in their names; the names 
sounded differently." Kawelo then chanted again as follows: 

Kila arrived in the evening; 

The thin pig was killed, 

And sacrifices were offered to Kaneikapualena 

The all powerful god of my grandfather. 

The rain and the wind ceased. 

Which calmed the raging sea and the rising tide. 

They sailed out to sea. 

The messengers had crabs for their food, 

Kaweloikiakoo and Kooakapoko, 

Younger brothers of my mother. 

Are they the ones that arrived? 

The two men replied: "Yes, you have their names and also the name of your 
god, Kulanihehu." Because they spoke of his god, Kawelo became very angry and 
wanted to kill the two men, in order that they be used as sacrifice for his god. He 
therefore chased after them, and they were almost caught, when they pointed their 
canoes and made for the shoals within the line of breakers along the Waianae coast. 
When Kawelo saw this, he followed right along behind the two. In doing this, 
Kawelo forgot about his fish and it got stranded, so he made again for deep water. 
While he was doing this, the two men arrived at Waikiki, where they told of their 
narrow escape from death. Kamalama then said: "I warned you not to get too 
near to him." While they were talking, Kawelo, Maakuakeke and the great fish 
arrived: and Uhumakaikai was put ashore. As Kawelo landed, Kauluiki, Kaulunui, 
Kauluwaho, Kaulukauloko, Kauluikialaalaa, Kauluaiole and Kaulupamakani," came 
up all armed with their spears. These men were very skilful in the use of the spear. 
When they came up to Kawelo, they began throwing their spears at him, which 
Kawelo warded off, for they were as mere playthings" to him. When the men were 
throwing their spears at Kawelo, the messengers from Kauai said to Kawelo: "Say, 
you will surely get hit and be killed, and you will not be able to get to Kauai." 
Kamalama replied: "They are but as a bath to him." 

After this Kaeleha and Kalaumeki came up and threw their spears at Kawelo. 
After they were through, Kawelo called out to Kamalama in a chant as follows: 

Say, little Kamalama, 

My younger brother, my younger brother, 

Bring out our small spears, 

Our sharp pointed ones. 

Kamalama then picked out Kapuaokekau and Kapuaokahooilo, two spears, and 
said to Kawelo: 

"These varied yet similar names must be significant, ""As tea/ aiuiu (bath water) to him; something he 

indicating small, large, outward, inward, without food. could revel in ; enjoy, 

wind-break, etc. 

Legend of Kawelo. 19 

I aku ua mau wahi kanaka nei: "Aohe inoa aa, he inoa okoa iho no." Paha hou 

mai ana o Kawelo, penei : 

Ku Kila i ke ahiahi, 

Moe ka puaa aaua, 

Kaumaha i ke "kua ia Kaneikapualena, 

•Vkiia mana o kuu kupunakane, 

Make ka ua me ka makani, 

Make ke kaikoo me ke kai pii, 

Holo aku la i ka moana, 

He uku ke o o na elele, 

O Kavveloikiakoo, o Koapoko, 

Muli o Malaia kuu makuahine, 

O laua nae paha kai uka — e. 

Ae aku la ua mau wahi kanaka nei: "Ae, o ka inoa ia ou mau makua, a me ko 
akua pu no hoi, o Kulanihehu." No ka olelo ana aku a laua i ke 'kua, huhu loa o Kawelo, 
a manao iho la e pepehi ia laua a make, i loaa ke kanaka a ke 'kua ona. Nolaila, alualu 
mai la o Kawelo ia laua mahope, a kokoke e loaa laua ia Kawelo, ia wa, hookomo laua 
i ko laua waa maloko mai o ke kuaau o Waianae, a ike o Kawelo, hahai mai la mahope 

laua. Ma keia hahai ana a Kawelo ia laua, ili iho la o Uhumakaikai i kuaau, no keia ili 
ana o kana ia, hoihoi hou oia i kona waa ma waho o ka hohonu. Lilo o Kawelo ilaila, hiki 
ua mau kanaka nei i Waikiki, hai aku la laua i ka pakele mai make ia Kawelo. I mai o 
Kamalama : "Ua olelo aku wau ia olua, mai hookokoke aku olua." Ia lakou e kamailio 
ana, pae mai la o Kawelo, o Maakuakeke, o Uhumakaikai, a lele ae la i kapa. 

Ku ana o Kauluiki, Kaulunui, Kauluwaho, Kaulukauloko, Kauluikialaalaa, Kau- 
luaaiole, Kaulupamakani, o keia poe a pau loa, me ka lakou mau ihe, he poe lakou i ao ia 
i ka 00 ihe. Ia wa, 00 like lakou i na ihe ia Kawelo, o Kawelo hoi, he wai auau ia nona. 
Ma keia 00 ihe ana, olelo mai na elele o Kauai ia Kawelo: "E! o ka hou e mai no ka 
oukou i ka ihe a ku mai, make e iho, aole e hiki i Kauai." I aku o Kamalama: "O ka wai 
auau ia." 

Ia wa, ku mai la o Kaeleha laua o Kalaumeki, a hou i ka laua mail ihe ia Kawelo, 
a pau ka laua o ana, kahea aku la o Kawelo ia Kamalama ma ka paha penei ; 

E Kamalama iki, 
Kuu pokii e, kuu pokii, 
Lawe ia mai na wahi ihe 
Kuku ooi a kaua. 

Lalau iho la o Kamalama ia Kapuaokekau a me Kapuaokahooiln, he mau ihe laua. 

1 aku o Kamalama ia Kawelo : 

20 Foniamicr Collection of Hazvaiiaii folk-lore. 

Set your eyes at my spear, 

Wink and you will be pierced through. 

Kamalania then poised himself with firmness and threw a spear at Kawelo. 
At tliis throw, the spear struck tlie breast of Kawelo glancingly, and it flew up and 
into the sea beyond the further line of breakers. Kanialama then took up the second 
spear and threw it at Kawelo, when Kawelo chanted forth: 

The points of the spears of Kamalania passed very near to my navel ; 
Perchance it is the sign of land possession. 

At the close of the spear throwing, Kawelo proceeded to the Apuakehau stream 
and had his bath; after his bath, he returned to the house and ordered his chief 
steward, Puikikaulehvia to bring him some food and meat. The chief steward then 
brought him forty calabashes of poi and forty packages of baked pork, and Kawelo 
began his meal. But this did not satisfy him, so another like amount was brought, 
which at last satisfied him. 

After this meal, Kawelo turned and asked of his two uncles from Kauai : 
"What has brought you here to Oahu?" The uncles answered: "We have come for 
you. Your parents have been driven away to a different place, having neither food 
nor fish. Their one food is head lice and nits. As your strength has been voiced 
all over Kauai, your parents have sent us to come and request of you to go and 
make war on Aikanaka. That is the mission that has brought us here. Let us 
therefore sail." 

After Kawelo had heard the message from the men from Kauai, he called 
for his wife, Kanewahineikiaoha, to go to their father in Koolau, Kalonaikahailaau, 
and procure from him a certain stroke" of the war club. He said: "Go and ask for 
the stroke called Wahieloa." Kanewahineikiaoha consented to do this. Kawelo then 
continued: "Also ask for the bow and arrows that are used for shooting rats, and 
also bring the axe used for hewing out canoes, for I need them as weapons to fight 
Aikanaka with." At the conclusion of Kawelo's instructions to his wife, she started 
out. After she had passed by the stream of Apuakehau and the coconut grove of 
Kuaakaa, Kawelo then said to Kamalania: "Follow after your sister-in-law so that 
you will be able to hear the unkind remarks of my father-in-law."" 


Relating to Kalonaikahailaau. — Kawelo Equips Himself to Fight 

Aikanaka. — Arrival at Kauai. 

Kalonaikahailaau was the father-in-law of Kawelo, his daughter Kanewa- 
hineikiaoha being the wife of Kawelo. Kalonaikahailaau was also Kawelo's in- 

"Like the wardings for thrusts in sword practice so "'A premonition of an unfriendly reception of his 

were the points in the use of the war club. Kawelo message, 

had been taught its use in all defense strokes but one ; 
this he now required. 

Legend of Kazvclo. 21 

E haka ko maka i kuu ihe, 
Imo ko maka la ku oe. 

Elieli iho la kulana o Kamalama, a hoii aku la i ka ihe ia Kavvelo. 

I ka hou ana o ka ihe ia Kawelo, pa aku la i ka uniaunia, lele ae la i luna a haule 
aku la i kuaau ma waho loa, hopu hou o Kamalama i ka lua o ka ihe, a hou ia Kawelo, 
alaila, paha mai o Kawelo, penei : 

Welelau lua ana ka ihe a Kamalama i kuu piko, 
He aina aku paha ka hope e. 

A pau ka 00 ihe ana, hele aku la o Kawelo e auau i ka muliwai o Apuakehau, a 
pau ka auau ana, hoi mai la a ka hale, kena aku la i ka aipuupuu ana ia Puikikaulelehua, e 
lawe mai i ai, i ia. Lawe mai la ia he kanaha umeke poi, he kanaha laulau puaa, ai iho 
la o Kawelo, a maona ole, kii hou no e like me mamua, ai iho la Kawelo a maona iho la. 

A pau ka ai ana, ninau aku o Kawelo i na makuakane mai Kauai mai : "Heaha ka 
olua huakai o ka hiki ana mai i Oahu nei?" I mai na makuakane: "I kii mai nei maua 
ia oe, aia ou niau makua la, ua kipaku ia a noho i kahi e, aohe ai, aohe ia, hookahi ai 
o ka uku a me ka lia o ke poo. No ke kukui o ko ikaika i Kauai, nolaila, kauoha mai 
nei ou makua ia oe e holo oe e kaua me Aikanaka, oia maua i kii mai la ia oe, e holo 

A lohe o Kawelo i keia olelo a na elele o Kauai mai, kahea aku la ia i kana wahine, 
ia Kanewahineikiaoha, e kii i kekahi hauna laau a ko laua makuakane i Koolau, a Kalo- 
naikahailaau. "O ka hauna laau o Wahieloa kau e nonoi aku." Ae mai la o Kanewahine- 
ikiaoha. I aku no o Kawelo : "Me kekahi kikoo pana iole mai, a me ke koi kua waa mai, 
i mea kaua na kaua ia Aikanaka." A pau ka olelo a Kawelo i ka wahine, pii aku la o 
Kanewahineikiaoha, a hala ka muliwai o Apuakehau, a me na niu o Kuaakaa, i aku o 
Kawelo ia Kamalama : "E ukali aku oe mahope o ka wahine a kaua, i lohe ia na olelo ino 
a ko kaua makuahunowai." 



ANA I Wailua, Kauai. 

Oia ko Kawelo makuahunowai, o kana kaikamahine, o Kanewahineikiaoha, a o 
ka Kawelo kumu no ia nana i ao i ke kaka laau, a me na ano kaua e ae. A no ka noho i 

22 Ponuuuicr Collection of Hawaiian Folk-lore. 

structor in the art of using the war club as well as the other arts of warfare. Be- 
cause of the fact that Kalonaikahailaau was living in Koolau, Kawelo ordered his wife 
to proceed to her father's place and request that he reveal the use of a certain stroke 
of the war club, also the bow and arrows used for shooting rats, and the axe used in 
hewing canoes. 

On this journey to Koolau, Kanewahineikiaoha proceeded on ahead while Kama- 
lama followed behind her. She did not see the young man on this outing. They 
proceeded in this manner to Nuuanu, where they were when the sun sunk below the 
horizon. Kanewahineikiaoha followed the winding trail down the steep cliff first 
while Kamalama followed a few moments later. Before she got to the house, she 
entered the stream and had a bath, while Kamalama hid himself outside of the house, 
])ut at a point close enough to overhear anything said in the house. When Kanewa- 
hineikiaoha entered the sleeping house, she found that her mother was all by herself, 
for Kalonaikahailaau was in another house kapued to the women, preparing awa 
for the gods. When the mother saw her daughter she sprang on her and began to 
wail, which was heard by the husband, and he sent a man to enquire as to the cause 
of the wailing. The wife then informed the man that it was their daughter, Kanewa- 
hineikiaoha. The man then returned to Kalonaikahailaau and told him that it was 
their daughter. When he heard this, he concluded his prayers and returned to the 
main house. When he met his daughter, he asked: "What is the object of my 
daughter's journey in this dark night with the ghosts?" The daughter then told 
the father the object of the journey, saying: "I have come for a certain stroke of 
the war club, the one called Wahieloa, for my husband and myself, to take with us 
to Kauai and to use it fighting against Aikanaka." At hearing this, Kalonaikahai- 
laau chanted as follows : 

Our stroke of the war club will never do for your husband. 

Your husband is a plover, his legs are slim ; 

Your husband is a sandpiper, he runs here and there on the beach ; 

When struck by a big wave he would fall over easily ; 

Your husband is like the stalk of the banana, all he can do is to stand up.^* 

Your husband is like a hala tree, it has long hanging roots.'" 

Our stroke of the war club is fit only for your father, 

Who is large from top to bottom. 

The south wind may blow but he will not fall over. 

The moae wind may blow but he will not fall over. 

When the aalii""' tree does fall it must be uprooted. 

Kanewahineikiaoha then said: "All of what you have just said is heard by 
my husband; he will miss nothing." The father replied: "What good ears he must 
have; he is in Kona and we are here in Koolau" and yet he hears everything. How 

"Not a complimentary picture presented as his esti- "Aalii (Dodonaea viscosa), a rather common tree in 

mate of his son-in-law, Kawelo. high elevations, of hard grained dark wood. 

"The pandanus tree (hala), banyan like, has aerial '".Across the island, but more than its width in dis- 
roots, nature's support for its heavy crown of leaves tance. 
and fruit. 

Legend of Kazvelo. 23 

Koolau, kena aku ai o Kawelo e kii i ka hauna laau, i ka pana iole, i ke koi kua waa. Ma 
keia hele ana i Koolau, mamua o Kanewahineikiaoha, mahope o Kamalama, aohe ike 
mai o ka wahine i ke kane opio, ma keia hele ana. Pela no laua i pii ai a hiki i Nuuanu, 
alalia, napoo ka la, iho mua aku la o Kanewahineikiaoha, a lalo auau iho la, o Kamalama 
hoi pee iho la ia ma waho. 

Ma keia hiki ana i ka hale, ua hele o Kalonaikahailaau mamua, e kapu awa ai no ke 
'kua, he hale kapu ia i na wahine, aole e konio ia. Eia nae, o ka makuahine wale no ke 
noho ana, lele mai la ia uwe, ma keia uwe ana, lohe aku la ke kane, hoouna mai la ia i ke 
kanaka e ninau i ka uwe, hai aku la ka wahine, o ke kaikamahine o Kanewahineikiaoha. 
Hoi aku la ke kanaka a hiki, hai aku la ia Kalonaikahailaau, a lohe ia, hoonoa ae la i ka 
pule a noa. Hoi mai la a hiki i ka hale, ninau aku la ia i ke kaikamahine; "Heaha ka 
huakai a kuu kaikamahine o ka hiki ana mai o ka poeleele, o ke 'kua lapu o ke aumoe 
nei la e?" Hai aku ke kaikamahine: "He huakai, i kii mai nei au i kekahi hauna laau, 
oia o Wahieloa, na maua me kuu kane, e holo ai i Kauai e kaua me Aikanaka." Alalia, 
oli mai o Kalonaikahailaau, penei : 

E o e ku ka hauna laau a kaua, i ko kane, 

He kolea ko kane, he wawae liiHi, 

He uHIi ko kane, he holoholo kahakai, 

Paia e ke kainui, e hina wale ana no, 

He nui pumaia ko kane, ku ikaika, 

He puhala ko kane, he aakiolea, 

Ku no ka laau a kaua i ko makuakane, 

He nui no mai luna a lalo, 

E pa ke Kona, aole e hina, 

E pa ka Moae, aole e hina, 

He hina nou no ke aalii ku makani, akapu. 

I aku o Kanewahineikiaoha : "O na olelo au la ua loheia aku la no e kuu kane, 
aole e nalowale ia ia." I mai ka makuakane : "He keu ka ia o ka pepeiao lohe, aia ia i Kona, 
eia kaua i Koolau nei, ua lohe aku la no ka ia, kupanaha !" I mai ke kaikamahine: "Aole 

24 fonuiiidcr Collection of Hcn^'aiiaii Polk-Iorc. 

wonderful!" The daughter said: "Nothing is hidden from the all powerful god of 
my husband, Kalanikilo. He has heard." The father then again asked : "What other 
reason is there that has brought my daughter here in the dark with the ghosts of 
the midnight?" The daughter replied: "I have come for the bow and a few arrows 
used for rat shooting for myself and husband, for we are going to Kauai to fight 
Aikanaka." On hearing this Kalonaikahailaau chanted as follows: 

What a mistake iny daughter has made 

In marrying a man who shoots rats. 

He shoots the rats and then gets the food belonging to others, 

Then gives it to me his father-in-law. 

He shoots the rats and gets the food belonging to others. 

Then gives it to you the wife to eat. 

He shoots the rats and gets the food belonging to others. 

For Kamalama the favorite younger brother. 

He shoots the rats and gets the food belonging to others, 

For Kakuhihewa the owner of the land on which he lives. 

The daughter again replied: "All of what you have just said is heard by my hus- 
band; he will miss nothing." The father said: "If the one conceived by me speaks 
of the matter, then and only then will he hear of it." The father then again asked his 
daughter, being the third time: "What is it that has brought my daughter here?" 
The daughter replied: "I have come for the axe used for the hewing of canoes,- for 
myself and husband to take with us to Kauai to fight Aikanaka." 

The father then chanted the following: 

What a mistake my daughter has made 

In marrying a husband who hews out canoes. 

He hews out the canoe and leaves it in the forest. 

Then returns and takes the pig of the innocent 

And bakes it. 

W'hat a mistake to have a hewer of canoes as a husband. 

When the father concluded with his chant, Kanewahineikiaoha said: "All of 
what you have just said is heard by my husband, there is nothing hid from him." 
The father said: "The only way that will make him know is for some one to be 
standing there outside listening, who will carry it to him." When the father of 
Kanewahineikiaoha said this, Kamalama heard it, and he ran off to hide himself. As 
soon as he was out of sight, people went out of the house to make a search, but Kama- 
lama was not found. 

At dawn the next morning, Kamalama returned home, and, when he reached 
the top of Nuuanu pali, he looked down and saw Kanewahineikiaoha, her father, her 
brothers and the rest of the people coming up the road. Kamalama then turned and 
returned to Waikiki. On his arrival on this side of the Apuakehau stream, he was 
seen by Kawelo who then repeated the chant recited by his father-in-law in Koolau 
as follows : 

Legend of Kazvelo. 25 

e nalo i ke 'kua mana o kiiu kane, o Kalanikilo, ua lohe ia." Ninau hou niai ka makua- 
kane: "Heaha ka huakai nni a kuu kaikamahine o ka hiki ana mai, o ke ahiahi poeleele, o 
ke 'kua lapu o ke aumoe nei la?" I aku ke kaikamahine: "I kii mai nei au i kekahi mau 
kikoo pana iole a kaua, na maua me kuu kane, e holo maua i Kauai e kaua me Aika- 
naka." Alaila, oli mai la o Kalonaikahailaau, penei : 

Makehewa ka mai o kuu kaikamahine, 

I ke kane pana iole, 

Pana i ka iole a ku ka hai-ai, 

Haawi mai na'u na ka makuahunowai ; 

Pana i ka iole a ku ka hai-ai, 

Nau na ka wahine e ai ; 

Pana i ka iole a ku ka hai-ai, 

Na Kamalama, na ke kaikaina punahele ; 

Pana i ka iole a ku ka hai-ai, 

Na Kakuhihewa kahi i noho ai. 

I aku ke kaikamahine : "O neia mau olelo au, ua lohe aku la no kuu kane i keia 
mau olelo au, aole e nalowale." I mai ka makuakane : " Aia no a olelo oe ka'u mea i hanau 
ai, alaila, lohe ia." Ninau hou mai ka makuakane, o ke kolu, ia: "Heaha ka huakai a 
kuu kaikamahine o ka hiki ana mai?" I aku ke kaikamahine: "I kii mai nei au i ke koi 
kua waa a kaua, na maua me kuu kane, e holo ai i Kauai e kaua me Aikanaka." Ia wa 
oli mai ka makuakane, penei : 

Makehewa no hoi ka mai o kuu kaikamahine, 

I ke kane kua waa la ; 

Kua aku la i ka waa a waiho i ka nahele, 

Hoi ae la a ka puaa a ka holona, 

Pau i kalua, 

Loloa hewa ka huhihulu o ka mai i ke kane kua waa. 

Ma keia olelo a ka makuakane pane hou aku o Kanewahineikiaoha : "O neia mau 
olelo au, ua lohe ia aku la no e ia, aole e nalo." I mai ka makuakane: "Aia kona lohe, 
a he kanaka o waho, e ku mai nei, alaila, nana e lawe aku a olelo." Ma keia olelo, ua 
lohe o Kamalama, a holo aku la ma kahi e, e pee ai, huli ia ae la o waho o ka hale, aole 
nae i loaa o Kamalama. 

A wehe ae la kaiao, hoi mai la o Kamalama a hiki i Nuuanu, nana aku la, e pii 
mai ana o Kanewahineikiaoha, me ka makuakane, a me na kaikoeke, a me na mea a pau loa. 

Hoi e aku la o Kamalama a hiki i Waikiki, a ku aku la ma kapa o ka muliwai o 
Apuakehau. Alaila, paha mai la o Kawelo i na olelo a kona makuahunowai i olelo ai ma 
Koolau, i kana wahine, o Kanewahineikiaoha. Penei ka paha a Kawelo : 

26 Fornander Collection of Haivaiian Folk-lore. 

Our stroke of tiic war club will never do for your husband. 

Your husband is a plover, his legs are slim ; 

Your husband is a sandpiper, for he runs here and there on the beach ; 

When struck by a big wave he would fall over easily. 

Your husband is like the stalk of a banana, all he can do is to stand up. 

Your husband is like a hala tree, it has long hanging roots. 

Our stroke of the war club is fit only for your father, 

Who is large from top to bottom. 

The south wind may blow, but he will not fall over. 

The moae wind may blow, but he will not fall over. 

The hoolua wind may blow, but he will not fall over. 

When I, the aalii tree of the windy place, do fall over 

I will overturn with the sod. 

At the end of Kawelo's chant, Kanialania said : "Shut up. Knowing that you 
can hear so well, yet you sent nie to that friendless place." "I am going in to have 
something to eat, for I am hungry," continued Kamalama. As soon as he got into 
the house, he called out to their steward, Puikikaulehua: "Bring me some food and 
meat." There were brought forty large potatoes and forty packages of baked pork. 
Kamalama then sat down and began his meal, and he ate until he was satisfied. 
Just as he finished his meal, his brother's father-in-law and wife arrived. As soon as 
Kawelo saw them, he repeated the chant recited by his father-in-law in Koolau. At 
the close of the chant Kanewahineikiaoha said to her father: "There you are: I 
told you that my husband was bound to hear it, because he has an all powerful god, 
Kalanikilo." The father replied: "Yes, I see and I am satisfied that your husband 
can hear all right. The talking was carried on in Koolau and he has heard it in 
Kona." Kanewahineikiaoha then said to Kawelo: "Let us have something to eat 
first, and after that you can exercise with the war club." Kawelo refused, and he 
spoke very strongly to his wife, saying: "The pig's intestine will be full of dirt for 
it is to be killed." By this reply made by Kawelo, his father-in-law became very angry 
and said to Kawelo that they take up the war club first as requested by Kawelo. He 
then ordered his son, Mauiakekai to stand up against Kawelo. When Kawelo heard 
this order issued by his father-in-law that some one else was to stand up against him, 
he replied in a chant as follows : 

Let the teacher and the pupil 
Face each other outside. 

By this Kawelo meant that he would much prefer his father-in-law, for his 
temper was now roused over what had been said of him. Because of this chant of 
Kawelo, Kalonaikahailaau was also very angry at Kawelo, which made him stand up 
with his war club, Wahieekaeka by name. The three then stood up on one side, while 
Kawelo stood up on his side. Kalonaikahailaau then raised his club as though to strike 
Kawelo on the side, while Kawelo brought up his war club from the ground striking 
Kalonaikahilaau on his side knocking him down and making his feet tremble. Kawelo 
then chanted as follows : 

Legend of Kawelo. 27 

E o e ku ka hauna laau a kaua i ko kane, 

He kolea ko kane, he wawae liilii, 

He ulili ko kane, he holoholo kahakai, 

I paia e ke kai nui hiiia wale no. 

He nui pu maia ko kane, he ku ikaika. 

He piihala ko kane, he aakiolea, 

Ku no ka laau a kaua i ko makuakane. 

He nui no mai luna a lalo, 

E pa ke Kona, aole e hina, 

E pa ka Moae, aole e hina, 

E pa ka Ploolua, aole e hina, 

He hina no'u no ke aalii ku makani, 

Ala pu nie ka lepo o lalo. 

A pau ka paha ana a Kawelo, olelo, aku o Kamalama ia Kawelo : "Kulikuli ! He 
kanaka lohe no ka hoi oe, kena hoi oe ia'u e hele i kela wahi makamaka ole. E hoi ana 
au e ai he pololi ko'u." Kena aku la ia i ka laua aipuupuu ia Puikikaulehua, i ai, i ia, 
lawe mai la ia hookahi kanaha kualapaa, hookahi kanaha laulau puaa, ai iho la o Kama- 
lama a maona, hiki mai la ko laua makuahunowai me ka wahine. Ike mai la o Kawelo ia 
lakou, paha mai la o Kawelo e like me na paha a ka makuahunowai i Koolau, e like me 
na paha i olelo mua ia ma keia moolelo. Mahope o ka paha ana a Kawelo, olelo aku o 
Kanewahineikiaoha i ka makuakane. ia Kalonaikahailaau : "Aia hoi paha la, e olelo aku 
ana au ia oe, aole e nele ka lohe o kuu kane, no ka mea, he 'kua ike kona o Kalanikilo." I 
aku ka makuakane: "Ae, akahi no au a ike i ke kane lohe o kau, ma Koolau e olelo ai, 
he lohe ana ko Kona nei." 

Olelo aku o Kanewahineikiaoha ia Kawelo, e ai lakou a maona, alaila kaka laau. 
Hoole mai o Kawelo, me ka olelo paa a Kawelo i ka wahine penei : "E lepo nui auanei he 
puaa kalua." 

Ma keia olelo a Kawelo, ukiuki iho la ka makuahunowai, alaila, olelo aku la ia 
Kawelo, e kaka laau e mamua, e like me ka Kawelo olelo. Kena aku la o Kalonaikahai- 
laau, i kana keiki, ia Mauiakekai, e ku ae me Kawelo e kaka laau ai. A lohe o Kawelo 
i keia kena a kona makuahunowai ia hai, paha aku la oia penei : 

O ke kumu o ka haumana, 
Hele ae i waho e-a. 

Eia ko Kawelo manao ma keia olelo ana, he manao no kona, oia no o ka makua- 
hunowai, no ka mea, ua ukiuki loa ia i kana mau olelo inoino ia ia. A no keia paha a 
Kawelo, ua piha loa o Kalonaikahailaau i ka huhu ia Kawelo, nolaila, ku ae la ia me 
kana laau palau, o \\'ahieekaeka, ka inoa. Ku lakou la ekolu, ku o Kawelo hookahi. E 
kakii mai ana o Kalonaikahailaau i kana laau, e hue lepo ae ana o Kawelo i kana laau, pa 
no ma ka aoao o Kalonaikahailaau waiho i lalo, a kapalili aku la ka manea o ka wawae, 
alaila, paha o Kawelo penei : 

28 Foniainlcr Collection of Hazvaiian Folk-lore. 

There you have felt of it ; 

You are made unconscious by Kuikaa. 

By Hookaa, by Kaakua, by Kaaalo." 

You will surely see the avenging club of jMalailua, 

The club that will break your jaws, 

For then the avenging club will cease its work. 

Tomorrow you shall see 

The rooster that is fed of the sun, 

Till the crop fills with dirt 

And the feathers fall ofT 

Like a rooster that is hung up in the smoke" 

With its feathers burnt ofif. 

The conquering cock has made but one kick. 

They are scattered, they are scattered. 

Kanewahineikiaoha after a while came and poured some water over Kalona- 
ikahailaau which revived him. After the effects of the blow had disappeared, he said 
to Kawelo: "That is the way to use your club. You have nothing more to learn." 

Some little time after this, Kawelo sent Kanewahineikiaoha, Kamalama, Kala- 
umeki and Kauluiki, to go to Puuloa and ask of Kakuhihewa, who was king of Oahu 
at the time, for the use of a canoe. Upon the arrival of the messengers at Puuloa, 
Kakuhihewa asked of them: "What do you want?" Kanewahineikiaoha replied 
"We have come for a doul^le canoe for us." Kakuhihewa again asked: "Canoe for 
what?" "A canoe for Kawelo to go to Kauai to fight Aikanaka." When Kakuhi- 
hewa heard this, he ordered that a double canoe be given Kawelo; for Kakuhihewa 
even at this time was in fear of Kawelo, who at any time might rise up and overthrow 
his kingdom; he therefore furnished Kawelo with the means of removing him to 
Kauai where he would probably stay. 

Upon receiving the double canoe, the messengers returned and landed at 
Waikiki, where preparations for the voyage were immediately begun, completed, 
and a start was made on that day. As they were about to start, Kou, a second wife 
of Kawelo's, urged that she too be allowed to accompany them to Kauai, but Kawelo 
would not allow it. They then set sail from Waikiki and made their first landing at 
Waianae, where they built a temple for the gods of Kawelo. After the temple was 
completed, Kawelo gathered his gods together, they being Kaneikapualena and Kulani- 
hchu. Kawelo then lifted up his gods and placed them on the altar in the temple 
and prayed as follows : 

Say, Kaneikapualena, 

Arise and let us journey to Kauai 

Where we shall grow and live, live and grow. 

At the close of the prayer, the chicken feathers on the forehead of the god 
fluttered; so he chanted: 

'Names of the four strokes of the war club. "Treatment for a game cock to insure its success in 

a contest. 

Legend of Kazvclo. 29 

Ke lawelawe la nae hoi, 

A make aku la oe ia Kuikaa, 

la Hookaa, ia Kaakua, ia Kaaalo, 

E ike auanei oe i ka nao hoopai a Malailua. 

Ka laaii e vvali ai ko papa auwae, 

E oki ai o ka nao hoopai, 

E ike auanei oe apopo, 

I ka moa i haiiai ia i ka la e ! 

A puupuu ka lepo, 

A akaakaa ka huln. 

Me he moa kau uwahi la, 

A eina ka hulu, 

Hookahi no peku ana a ka moa-mahi, 

Puko ana — puko ana ! 

Hele mai la o Kanewahineikiaoha a nini i ka wai, ia Kalonaikahailaau, a pohala ae 
la, alalia, olelo aku la ia Kawelo, penei : "O ka hahau ana iho la no ia o ka laau, aohe 
wahi i koe ia oe." 

Mahope o keia, kena aku la o Kawelo ia Kamalama, Kalaumeki, Kauluiki ma, e 
hole i Puuloa e noi i waa ia Kakuhihewa, ke 'Hi o Oahu nei ia \va. A hiki lakou i 
Puuloa, ninau mai o Kakuhihewa: "Heaha ka oukou?" I aku o Kanewahineikiaoha: 
"I kii mai nei makou i man waa no makou." Ninau hou mai o Kakuhihewa: "I waa 
aha?" "I waa no Kawelo e holo ai i Kauai, e kaua me Aikanaka." A lohe o Kakuhi- 
hewa, haawi mai la ia i man waa no Kawelo e holo ai, no ka mea, e noho ana no o Kaku- 
hihewa me ka makau ia Kawelo, o kipi ia ia, nolaila, haawi i waa no Kawelo e holo ai, i 
noho i Kauai. 

A loaa na waa, he man kaulua, hoi mai la lakou a pae ma Waikiki, hoomakaukau 
ka holo, a holo no ia la, ia wa, hoolaau mai o Kou kekahi wahine a Kawelo e holo pu i 
Kauai, hoole aku o Kawelo. Holo aku la lakou mai Waikiki aku a Waianae, pae lakou 
ma laila, kukulu iho la lakou i ka heiau no na akua o Kawelo, a paa ka heiau, houluulu 
ae la o Kawelo i na akua ona. Eia na akua, o Kaneikapualena, a me Kulanihehu. Kaikai 
ae la o Kawelo i na akua ona, a luna o ka heiau, paha aku la, penei : 

E Kaneikapualena. 

E ku e hele kaua i Kauai, 

A ulu a noho, a noho a ulu. 

Ma keia paha ana a Kawelo, kolili ana ka hulu moa i luna o ka lae o ke 'kua ona; 
paha hou aku la ia: 

30 Fornandcr Collection of Hawaiian folk-lore. 

Thou art my all powerful god 

From my ancestors. 

Say, Kulanihehu, arise ! 

Let us journey to Kauai. 

This god is afraid,^* 

My god who is without jx^wer 

From my ancestors. 

Kawelo tlien took tip his war club, Kuikaa, and chanted as follows: 

There, you are made unconscious by Kuikaa, 

By Hookaa, by Kaakua, by Kaaalo. 

You will surely see the avenging club of Malailua, 

The club that wjll break your jaws, 

For then the avenging club will cease its work. 

Tomorrow you shall see 

The rooster that is fed of the sun, 

Till the crop fills with dirt 

And the feathers fall off 

Like a rooster that is hung up in the smoke 

With its feathers burnt ofif. 

The conquering cock has made but one kick. 

They are scattered, they are scattered. 

At the close of this chant by Kawelo, that evening they set out from Waianae. 
As they reached a point in the channel of Kaieiewaho, between Kauai and Waianae, 
Kawelo's love for Kou, the wife whom he left at Waikiki, began to well up within 
him, so he chanted as follows : 

Farewell to thee, Kou ; farewell, Kou. 

The love of Kou is within me, 

My companion of the windy days 

And the cold of Ahulu. 

The coconut trees at Pai are calling me back ; 

They appear as raging fire to my eyes. 

Like the volcanic rocks at Kuamanuunuu. 

I am tempted to get them, to string them and to wear them. 

The akulikuli blossoms there at Huia, 

For they are calling me back there. 

At the close of this chant Kamalama answered : "You know that you love your 
wife; why didn't you remain? I could have made the trip against Aikanaka by 
myself." By these words of Kamalama, Kawelo thought that Kamalama must be 
angry with him, so he chanted these words : "How could I tell that it was going 
to hurt your feelings?" 

On this trip to Kauai, Keolewa'^ was seen above the clouds by Kawelo before 
the others, so he chanted: 

"Tills chant takes a taunting form for tlic failure to "'KcoIck'o, the morning star, 

respond to his petition as the other god had done. 

Legend of Kazvclo. 3^ 

O kuu akua mana no hoi, 

Mai o'u kupiina mai, 

E Kulanihehu, e ku, 

E hele kaua i Kauai — a, 

Makau iho la keia akua, 

O ua akua mana ole nei o'u — a, 

Mai o'u kupuna mai — a. 

Alaila, hopu iho la o Kawelo i ka laau ana ia Kuikaa, a paha aku la, penei : 

A make aku la oe ia Kuikaa, 

la Hookaa, ia Kaakua, ia Kaaalo, 

E ike auanei oe i ka nao hoopai a Malailua. 

I ka laau e wall ai ko auwae, 

E oki ai o na ka hoola, 

E ike auanei oe apof)0, 

I ka moa i hanai ia i ka la, 

A puupuu i ka lepo, 

A akaakaa ka hulu ; 

Me he moa kau i ka uwahi, 

A eina ka hulu, 

Hookahi no pekuna an a ka moa i mahi la, 

PL'.ko — a, puko — a. 

A pau keia paha ana a Kawelo, ia ahiahi, holo lakou mai Waianae aku a waena o 
ke kai o Kaieiewaho, mawaena o Waianae a me Kauai, hu mai la ke aloha o Kawelo ia 
Kou, ka wahine ana i waiho ai ma Waikiki ; nolaila, paha mai la o Kawelo, penei : 

Aloha Kou e. Aloha Kou, 

Ke aloha mai nei Kou ia'u, 

Ka hoa hele i ka makani, 

I ka apaapaa anu o Ahulu nei, 

E ualo mai ana ia'u na niu o Pai, 

E enaena mai ana i kuu maka, 

Ke aa o Kuamanuunuu 

li au e kii, e kui, e lei — e, 

Na akulikuli papa o Huia nei la, 
E ualo mai ana ia'u — e. 

Ma keia paha a Kawelo, pane aku o Kamalama: "Ua ike no ka oe he aloha 
wahine kou, e noho ia aku nei no e oe, owau no la ke holo e kaua me Aikanaka." 

Ma keia olelo a Kamalama, manao iho la o Kawelo, he olelo huhu keia a Kama- 
lama, nolaila, paha aku la ia penei: "Ko'u ike la hoi auanei he mea hewa ia nou?" 

Ma keia holo ana a lakou i Kauai, ike mua ia mai la o Keolewa i ka lele mai, iloko 
o ke ao, alaila, paha aku la o Kawelo : 

33 Foniaiidcr Collection of HaTi'aiiaii Folk-lore. 

Keolewa is there directly ahead of the canoe, 
Keolewa is there directly ahead of the canoe. 

At this the uncles from Kauai, Kaweloikiakoo and his companion remarked : 
"You are deceiving us, Kawelo. ^'our parents and we two have traveled this ocean 
from evening till morn and noon, and Keolewa can only be seen as a bird in the sky." 
Soon after this the dawn began to break, and Keolewa was then ])lainly seen by 
them all to windward, while the hill of Kalanipuu was also seen as though wading in 
the sea to meet them. \\'hen Kawelo's uncles saw these different objects, they saw 
that Kawelo was right after all. At this time, they were directly off of Hanamaulu, 
so the two uncles said to Kawelo in a chant as follows : 

Say, Kaweloleimakna. 

Let us land, let us land. 

Say, oiTspring from the cliffs of Puna, 

The eyes of Haloa are looking from above, 

My lord, my chief. 

"Yes, what is it?" The uncles then said to Kawelo: "Let us land here, see 
your parents, your older brothers, cook some food and then proceed on to battle." 
Kawelo then chanted a reply as follows : 

Say, little Kanialama, my younger brother, 
Point the bow of the canoe towards Wailua, 
Yes, towards Wailua. 

When Kanialama heard the orders of Kawelo, he pointed the bow of the 
canoes toward Wailua. They then continued on to Wailua and anchored just below 
the village. Kawelo then chanted these lines regarding Kanialama: 

Say, little Kamalama, my younger brother. 

Sit up on your heels, 

Gird on your loin cloth 

And partake of food and meat. 

When Kamalama heard these words from Kawelo, he ordered those on the 
canoe to eat; so they all partook of food until they were satisfied. 

While they were lying off Wailua, the people on the top of the Nounou hill 
saw them, so the people roused up Aikanaka and told him of the coming of a large 
double canoe. When Aikanaka saw the canoe, he immediately sent Kaehuikiawakea, 
his best runner, with the orders: "You go on down and inspect that double canoe. 
If it is a war canoe, let them come ashore and thev can meet Kuahulu and Onioni- 
kaua, my chief officers, and they can make war on them. But if the people on the 
canoe are on a journey to see the land, let them come ashore, where they can meet 
Kuahulu and Onionikaua, who have food and meat, wearing kapas, loin cloths and 
house to stop in." 

Legend of Kaivelo. ■ 33 

Eia o Keolewa i ka ihu o ka waa e, 
Eia o Keolewa i ka ihu o ka waa e. 

la wa, pane mai na makuakane niai Kauai mai, o ia o Kaweloikiakoo ma: "Wa- 
hahee oe e Kawelo. O ka makou nioana no keia e holo ai me ou makua, mai ke ahiahi 
a ao a awakea, ike ia aku o Keolewa i ka lele mai me he manu la i luna." Ma keia holo 
ana a lakou, wehe mai la kai ao o ke kakahiaka nui, ike aku la lakou ia Keolewa e lele mai 
ana i luna, a o ka puu hoi o Kalanipuu e au mai ana i ke kai. Alalia, apono aku laua i 
ka olelo a Kawelo; ma keia holo ana, kupono lakou i waho o Hanamaulu, olelo aku ua 
mau makuakane nei ia Kawelo: 

E Kaweloleimakua, 

E pae — e, e pae — e, 

E kama hanau a ka lapa o Puna, 

Na maka o Haloa i luna, 

Kuu haku, kuu alii. 

E Kaweloleimakua, 

Kuu haku, kuu alii. 

"I o — e, i o — e." I mai ia Kawelo: "E pae kakou i anei, ike i na makua, na kai- 
kuaana, kahu i o a hele i ke kaua." 

Alaila paha mai o Kawelo i kana olelo paha, penei : 

E Kamalama iki kuu pokii, 
I Wailua ka ihu o na waa e 
I Wailua, e. 

A lohe o Kamalama i keia olelo a Kawelo, hoihoi ae la ia i ka ihu o na waa i 
Wailua, holo aku la lakou a hiki i Wailua, lana pono ilio la lakou makai o ke kulana- 
kauhale. Alaila, paha aku la o Kawelo i kona kaikaina, ia Kamalama, penei : 

E Kamalama iki kuu pokii, 
E kei ka noho, 

E hume ka malo, 

E ai ka ai me ka ia. 

A lohe o Kamalama i keia olelo a Kawelo, kena ae la ia ia luna o na waa, e ai; 
ai iho la lakou a maona. Ia lakou e lana ana ma kai o Wailua, ike mai la na kanaka o 
luna o ka puu o Nounou i keia mau waa nui e lana nei, hoala aku la lakou ia Aikanaka. A 
ike o Aikanaka, hoouna mai la ia Kaehuikiawakea kana kukini mama loa, olelo mai la 
o Aikanaka ia ia : "E iho oe e nana i keia mau waa, ina he waa kaua, e pae mai no i uka, 
eia iho no Kualuilu a me Onionikaua i lalo, na pukaua, kaua iho no. Ina hoi he mau waa 
makaikai e pae mai no, eia iho no o Kuahulu a me Onionikaua, aia ia laua ka ai, ka ia. 

34 foniaiidcr Collection of Hawaiian Folk-lore. 

Kaehuikiawakea then started off running until he arrived at the beach, then 
he pkinged in and swam to the canoe. While he was swimming toward the canoe, 
he was seen by Kamalama, who chanted to Kawelo as follows : 

Say, Kaweloleimakua, 

Let us land, let us land. 

The offspring from the cliffs of Puna, 

The eyes of Haloa are looking from above, 

My lord, my chief. 

"What is it, what is it?" asked Kawelo. Kamalama replied: "Here is a man 
for an offering to our god. Here he is; he is about to come aboard." Kawelo said: 
"Is our cousin, Kaehuikiawakea, then to be the person whom you think we ought to 
take and offer as a sacrifice to our god?" 

As soon as Kaehuikiawakea reached the canoe, he climbed aboard and asked: 
"What are these canoes for?" Kamalama replied: "They are war canoes." Kaehu- 
ikiawakea again inquired: "When you make war, who is your champion?" Kama- 
lama replied: "I am." The man then asked again: "Where is Kawelo?" "He is in 
Oahu." The man again asked: "What is this large bundle on the platform?" "It 
contains our dift'erent things," answered Kamalama. 

Kaehuikiawakea then stood up and felt of the bundle with his feet and 
remarked about the size of the bundle. After a while, he again asked Kamalama: 
"How is the fight to begin?" Kamalama replied: "Let us first be allowed to come 
ashore, then you can lift our canoe ashore. After that we will go and take a bath, 
then come back and partake of some food; after we are satisfied we will then gird on 
our loin cloths more tightly and the fight shall then begin." 

Kaehuikiawakea consented to this and said to Kamalama: "We will not get 
out of breath for such as you, since Kawelo whose strength has been rumored to us 
has remained behind." Soon after this, he again said to Kamalama boastingly: 
"You go back to Oahu; these are not the canoes with which to fight Kauai." 

You must have a large canoe, 

A small canoe, a long canoe 

And a short canoe 

Before you come and make war on Kauai. 

W'hile this conversation was being carried on between the two on the canoes, 
the people began to gather on the shore with the two champions, Kuahulu and Oni- 
onikaua. The number of men under these two were about eight hundred, not counting 
the women and children. 

As soon as the canoes touched the beach, the Kauai men were anxious to begin 
the attack, but Kaehuikiawakea stopped them sa3'ing: "Don't fight them now. Let 
us carry the canoes to the dry sand and then let these people go and have a bath, 
and when they return, let them partake of some food; when they are satisfied they 
can then gird on their loin cloths, then after that we can fight them."'"' The men 

"Very considerate antagonists. 

Legend of Kcnvclo. 35 

ke kapa, ka nialo, ka hale." Alaila, holo aku la o Kaehuikiawakea, a hiki i kahakai, au aku 
la ia. la ia e au aku ana, ike mai la o Kamalania, alaila, paha mai la ia Kawelo penei : 

E Kaweloleimakua, 

E pae — e, e pae — e, 

Kama hanaii a ka lapa o Puna, 

Na maka o Haloa i luna, 

Kuu liaku, kuu alii. 

"I o — e, i o — e," mai la o Kawelo. 

Pane mai o Kamalania : "I ke kanaka a ke 'kua o kaua, eia la, ke au mai nei." I 
mai o Kawelo: "O kau kanaka no ia o ka manao ana aku, o ko kaiia pokii, o Kaehui- 

A hiki o Kaehuikiawakea i na waa, pii aku la a hiki i luna, ninau aku la : "He mau 
waa aha keia?" I mai o Kamalama: "He mau waa kaua." Olelo hou mai o Kaehui- 
kiawakea: "A kaua, owai ka pukaua?" Olelo mai o Kamalama: "Owau no." Ninau 
hou ua wahi kanaka nei: "Auhea o Kawelo?" "Aia no i Oahu." Ninau hou kela: "A 
heaha hoi keia opeope nui i luna o ka pola o na waa?" "O ko makou mau wahi ukana 
no," pela aku o Kamalama. 

Alaila, ku ae la o Kaehuikiawakea, a keekeehi iho la i luna o ka opeope, me 
ka olelo iho i ka opeope nui. Ninau aku la ia ia Kamalama: "Peliea kakou e kaua 
ai ?" I mai o Kamalama : "E pae makou a uka, alaila, hapai oukou i na waa o makou 
a kau i uka, alalia, hele makou e auau, a hoi mai, alaila, ai a maona, puali na malo 
a paa, alaila, ia wa kakou e kaua ai." Ae aku la o Kaehuikiawakea, me ka olelo aku 
ia Kamalama, "Aole e pau ke alio ia oukou, no ka mea, ua noho aku la no o Kawelo, 
ka mea i kaulana mai i ka ikaika." Mahope o keia mau olelo ana, hoopuka aku oia 
i kana olelo hoonaukiuki ia Kamalama, penei: "E hoi hou oukou i Oahu, aole keia o 
na waa e kii mai ai e kaua ia Kauai nei." 

Aia he waa nui, 

He waa iki, he waa loa. 

He waa poko, 

Alaila, kii mai e kaua ia Kauai nei. 

Ia laua e kamailio ana i luna o na waa paa mai la o uka i na kanaka, me na 
pukaua elua, oia o Kuahulu a me Onionikaua. O na koa malalo o laua, elua lau 
kanaka ka nui, aole i helu ia na wahine me na keiki. 

A pae lakou i ke one. anehe mai na kanaka e kaua, i aku o Kaehuikiawakea: 
"Alia e kaua, e hapai kakou i na waa a kau i ke one maloo, hele lakou nei e auau a 
hoi mai, ai a maona, puali na malo a paa, alaila, kaua kakou." Ae mai la na kanaka, 

36 Pomander Collection of Hawaiian folk-lore. 

and the two officers agreed to this. The people then waded in and hfted up the canoe 
onto their shoulders, both on the inside and outside of the canoe with Kawelo, Kama- 
lama as well as all the rest of the people still seated in the canoe. At this time 
Kawelo quietly asked Kamalama: "Where are we?" Kamalama answered: "We are 
over the dry sand where some of the prickly grass grows." Kawelo then said to 
Kamalama: "You go to my feet." Kamalama then proceeded to the feet of Kawelo, 
pulled the end of the rope which held the bundle, and Kawelo was loosened. Kawelo 
then rose with his war club, Kuikaa. When the people who were following along 
either side of the canoe saw Kawelo, they called out in a loud voice: "O, you will all 
.be killed! Here is Kawelo standing in the canoe." When those who were carrying 
the canoe on their shoulders heard this call, they looked onto the canoe and when they 
saw Kawelo, they dropped the canoe down, crushing a good many of the people, 
while some of them were so afraid of Kawelo they were unable to run. Kawelo 
then looked towards Wailua and saw that the sands were in disorder and were hol- 
lowed out in places, leaving little gulches here and there, with the rocks exposed. And 
when he saw the people like the bending of the surf, he chanted: 

How numerous are the high surfs today below ! 

The ocean is bathing in foam. 

Is it the sea of Kahinalii?'^ 

For the rocks are exposed and the sand is in hollows, 

And the rocks are in heaps in Wailua. 

The sands that once were level 

Are cut up and are in gulches ; 

Cut up by the rocks of Kauai, 

Great Kauai, isle of Ichuaf^ 

Land of death and lacking in love, 

Whose people are not the friends of Kawelo. 

At the close of this chant, Kawelo paused awhile and then continued: 

O thou owl, O thou owl ! 

The owl that is wet by the rain. 

The owl that is hooting in the rain, 

You are hit by Kawelo, 

By the soldier of the noonday, 

The soldiers of the waters of Wailua, 

Of the path that leads to Kaupea 

Where you and I are made weary, 


The men are all at the sand point, 

They are found within Kuikaa, 

The kapued head of Kuikaa. 

Grind your teeth in rage. 

Grind your teeth in rage. 

"Perhaps it is the flood. "Oiiionikuua, one of Aikanaka's generals; lit., Let us 

"Isle of Iclua trees, figurative of numerous soldiers. contest. 

Legend of Kawclo. 37 

a me na pukaua. Hapai ae la lakou i na waa me ke amo i luna o na hokua, maloko a 
mawaho o na waa; o Kawelo, a me Kamalama, na mea a pau loa, eia no i luna o na 
waa kahi i noho ai. 

Alalia, ninau malu aku la o Kawelo ia Kamalama : "Eia kakou i hea?" Pane 
malu mai o Kamalama: "Eia kakou i ke one maloo, me ka mauu kuku." I hou mai 
o Kawelo ia Kamalama : "E hoi ae oe ma kuu mau wawae." Hoi ae la o Kamalama 
a ma na wawae, huki ae la i ka piko o ke kaula i paa ai i ka opeope ia, a hemo ae la 
o Kawelo. Ia wa ala mai la o Kawelo me kana laau palau o Kuikaa. A ike na 
kanaka a pau e hahai ana ma waho o na waa ia Kawelo, kahea ae la lakou me ka leo 
nui: "E, make oukou! Eia o Kawelo ke ku nei i luna o na waa!" A lohe na kanaka, 
nana ae la a ike ia Kawelo, kiola iho la i na waa i lalo, a pepe iho la kekahi poe he 
nui wale, a o kekahi poe hoi, no ka makau nui loa ia Kawelo, aole e hiki ke holo. 
Nana aku la o Kawelo ia Wailua, ua inoino ke one, ua malualua, ua kahawai, ua aa, 
alalia, paha aku la o Kawelo i kona ike ana aku i na kanaka, me he haki la a ka 
nalu, penei: 

He mea e nei la kaikoo nui o kai, 

Ke auau nei ka moana, 

He kai paha no Kahinalii, 

Ua ku ke a, ka halelo, 

Ke ahua pohaku i Wailua nei la, 

ua one maikai nei, 

Ua malualua, ua kahawai, 

1 ka pohaku o Kauai, 

O Kauai nui moku lehua, 
Aina make kau aloha ole, 
Pili makamaka ole ia Kawelo nei la. 

A pau keia paha ana, paha hou aku la no o Kawelo : 

Pueo — e, Pueo — e, 

Pueo opili i ka ua, 

Pueo kanikani i ka ua, 

Pa na'u na Kawelo, 

Na ke koa i ke awakea. 

He kaha pue wai no Wailua, 

Ke alo hiki i Kaupea, 

Kuhi au ka luhi kaua, 

O Onionikaua. 

Pau na kanaka i ka lae one, 

He loaa i loko o Kuikaa, 

Ke poo kapu o Hihimanu, 

Nau na kui — e; 

Nau na kui — e. 

38 Pomander- Collection of Ilaicaiian folk-lore. 

All the people who were not afraid of Kawelo that held their ground were 
killed by the use of his war club Kuikaa. As one side was killed by Kawelo, the 
canoe leaned over on that side; Kawelo then swung his club along the other side 
killing all the men there. In this slaughter, the two officers who were stationed at 
Wailua were also slain. Kawelo then sent Kamalama and his adopted sons, Kaeleha, 
Kalaumeki and Kauluiki and his companions, after the fleeing enemy. 


Commencement of the Battle Between Kawelo and ttie People 

OF Kauai. 

As SOON as Kamalama heard the orders of Kawelo, he immediately set his 
forces in order of battle in three divisions. Kaeleha and some of Kauluiki's com- 
panions were placed on one side of the war canoe, Ivalaumeki with the remainder of 
Kauluiki's companions were placed on the other side while Kamalama himself took up 
the central position. In the battle that followed these preparations, none of Kawelo's 
men were killed; but Kauluiki and his companions were so afraid of the warriors of 
Kauai that they gave up fighting and returned to their canoe. When Kawelo saw 
them coming, he asked them: "How is the battle?" Kauluiki and his companions 
answered: "We are beaten. When we left, your younger brother and adopted sons 
were on the point of being routed by the opposing forces. We have therefore re- 
turned to inform you of this and to get our canoe out to sea where we can wait for 
their return; but if they get killed, we will be ready to return to Oahu." When Kawelo 
heard this from Kauluiki and his companions, he stretched out his feet against the 
mat and pulled the plaiting of the mat down, thus making a slit in the mat and 
looked through it. When he looked through, he saw the bravery of his brother Kama- 
lama and adopted sons; they were on the point of routing the Kauai forces, and he 
admired the courage of his [handful of] men. After this he saw Kamalama and his 
men killing the men on the other side, while the few of the enemy left were running 
up Nounou hill. On the top of this hill, Aikanaka the king and Kauahoa the great 
warrior of Kauai had their camp. Kawelo was therefore very anxious lest Kama- 
lama's forces suffer at the hand of Kauahoa ; so he called to him in a chant as follows : 

A few are consumed, many are consumed, 

All are consumed in a short space of time. 

Your lehua blossoms are consumed by the birds, 

They are being eaten by the birds. 

The lehua blossoms that are partly eaten by the liirds,*" 

The children are sporting with your men. 

The people are gathering on the sand. 

They take up their boards to ride the surf. 

"Wounded soldiers. 

Legend of Kaivclo. 39 

O ka poe a pau i makau ole ia Kawelo, pau loa lakou i ka make i ka laau palau 
a Kawelo, ia Kuikaa. A make kekahi aoao ia Kawelo, hio ae la na waa, ia hio ana, 
e hahau hou iho ana o Kawelo i kana laau palau i kekahi aoao, pau loa i ka make. Ma 
keia make ana, ua make na pukaua elua e noho ana i Wailua. Ia wa, hoouna o Kawelo 
ia Kamalama, ke kaikaina, na keiki, o Kaeleha, Kalaumeki, o Kauluiki ma. 



A LOHE o Kamalama i keia olelo a Kawelo, hoonoho iho ia ekolu mahele kaua. 
O Kaeleha, a me kekahi man koa Ulu ma kekahi aoao o ka waa kavia ; o Kalaumeki a 
me kekahi man koa Ulu ma kekahi aoao; o Kamalama i waena o ke kuamoo kaua. I 
ko lakou kaua ana, aole o lakou mea i make, eia nae, ua komo ka makau i loko o 
Kauluiki ma, i na koa o Kauai. Nolaila, haalele iho la lakou i ke kaua ana, hoi aku la 
a na waa o lakou. 

Ninau mai o Kawelo: "Pehea ke kaua?" Olelo aku ua poe Ulu nei : "Aohe 
pono i koe, haalele aku nei makou, aneane e hce mai ko kaikaina a me au keiki i keia 
aoao. Nolaila, hoi mai nei makou e hai aku ia oe, o na waa no o kakou a lana aku i 
kai, alalia, nana aku o ka hoi mai o ko kaikaina, me au keiki, aka, i make mai, hoi no 
kakou i Oahu." 

A lohe o Kawelo i keia man olelo a ka poe Ulu, koo aku la kona mau wawae 
i ka moena a paa, paa ae la hoi na lima, hakahaka o loko o ka maka moena, nana 
mai la o Kawelo ma laila. Ike aku la ia i ke koa o kona kaikaina, o Kamalama, a me 
na keiki, aneane e auhee keia aoao, mahalo aku la ia i ke koa o lakou. A mahope, ike 
aku la ia e luku ana o Kamalama ma i keia aoao, a o ke koena i koe, e holo aku ana 
i luna o ka puu o Nounou. 

Aia hoi i luna o ka pvm o Nounou, o Aikanaka ke 'Hi, a me Kauahoa, ke koa 
ikaika o Kauai. Nolaila, manao iho la Kawelo, o make o Kamalama ia Kauahoa, 
nolaila, paha aku la ia, penei : 

Pau iki, pau nui, 

Pau loa, pau poko, 

Pau a'u lehua i ka manu, 

Ke aina mai la e ka manu. 

Na pua lehua i aina e ka manu a koe koena, 

Kalohe ua kamalii la, ko lelehu, 

Lehulelni mai la ke one, 

Hopu i ka papa hce i ka nalu, 

40 Fornander Collection of Hawaiian Folk-lore. 

Kamalama is like a full-grown cock. 

Thoii art the piercing rod ; I will keep the record. 

After they are slain, the record will surely be great. 

Yes, gather up the spoils. 

Kamalama's knees are bent down, 

The food will soon be prepared. 

The nose is bitten by the barking dog. 

The pig will attack its master. 

The shark will attack the kala fish, 

The eel will attack the bait. 

The plover will shake its tail, 

Bend the knees, make him sit, 

Kuahilau our opponent. 

Straighten out the hair, and thus double your points. 

There is a day when one is brave and a day when one is routed. 

This is a cool day, Kamalama, 

For the spear is darting backwards and forwards from the hand. 

The spear is stringing the clififs of lehua. 

The down of a young chicken stands up. 

The feathers of the cock are ruffled. 

Kamalama is like a hidden reef which breaks the canoes of Wailua 

Loaded down with warriors. 

The highways are filled with the fleeing soldiers 

Scattered and peeping like young chicks in the brush. 

Forbear of the great slaughter, 

Beware of thine inwards," Kamalama. 

Eat up the points of the spears 

Made from the rafters of Mamalahoa, 

The kauu'ila wood of Puukapele, 

The ha^upuc of Haalelea, 

The kee of Kalalau. 

They are as playthings for Kamalama. 

Kamalama, my younger brother, come back. 

In this chant of Kawelo's, his three soldiers, Kamalama, Kaeleha and Kalau- 
meki, heard it, and they returned. Upon their arrival at the place where Kawelo and 
the others were standing, Kawelo asked them: "How fares the war?" Kamalaina 
replied: "Kuahulu'-' and his companion and a good many of their men are dead; 
what few are left are those that are climbing the hill, Nounou; and Kauahoa, our 
relative, is the greatest warrior that is left on the hill." When Kawelo heard his 
brother's report, he realized at once that the report given him by Kauluiki and the 
others was all a lie, and he was therefore satisfied that they were cowards. Therefore 
he chanted the following lines: 

You certainly do not deserve even a small portion of pity 
Because of the rock that has just rolled. 

"This chant of Kawelo's, highly figurative through- reports that had been received of the conflict then 

out, is a mixture of hopes and fears through the false raging. 

"Kuahulu, another of Aikanaka's generals. 

Legend of Kazvelo. 41 

Kakala e Kamalama, 

oe la ke koi, owaii ka helu ai, 
Pau ka pili, ele ka ai i ka maha, 
O — -e ohi ka pili, 

1 lalo kuli o Kamalama, 
Pau ana ka ai i ke poho. 
Mo ka ihu i ka iliohae, 
Hae ka puaa i kona kahu, 
Hae ka mano i ke kala, 
Hae ka puhi i ka maunu, 
Eueu kolea i ka pupua, 
Pelua kuli, liana a noho, 

la Kuahilau ka luahi a kaua, 

Kaa i ke oho, helu papalua. 

He la koa, he la hee. 

He la malu nei e Kamalama, 

Ke lolelua nei ka ihe i ka lima, 

Ke kui nei ka ihe i ka pali lehua, 

Moa keiki, kuku ka heuheu 

Okala ka hulu o ke kea i halala. 

He pukoa wawahi waa o Kamalama no Wailua nei, 

Hoouka ia i na koa, 

Hee kuamoo me ka huna lewa, 

Auhee liilii, ioio moa i ka nahele 

I ka li a ke auhee nui, 

E ao ka loko e Kamalama, 

Aia mai ka maha laau 

O ka oa o Mamalahoa. 

O kauwila o Puukapele, 

O ka hapupue o Haalelea, 

kee la o Kalalau, 

1 wai auau no Kamalama, 

E Kamalama e kuu pokii, e hoi. 

Ma keia paha a Kawelo, hoi mai la o Kamalama a me Kaeleha ma laua o 
Kalaumeki, a hiki lakou i kahi o Kawelo ma, ninau mai la o Kawelo: "Pehea ke 
kaua?" I aku o Kamalama: "Ua pau o Kuahulu ma i ka make, a o na kanaka i koe, 
oia no kela e pii la i ka puu o Nounou, a o ka hoahanau no o kaua ke koa nui luna 
i koe, o Kauahoa." 

A lohe o Kawelo i keia olelo a kona kaikaina, maopopo iho la ia ia he hoopu- 
nipuni o Kauluiki ma, manao iho la ia he poe koa hohe wale, nolaila, paha aku la o 
Kawelo, penei: 

Aole hoi no oukou kahi aloha. 
No ka pohaku i kaa aku nei; 

42. Pomander Collection of Haivaiiaii Polk-hre. 

The loading down of my canoe was a waste, 

The consuming of my food and meat were without any benefit. 

My kapas and loin cloths were worn without any returns. 

I had thought that you were soldiers worthy of a great day. 

But I see that you are only soldiers for small aflfairs. 

You detested the great stick, 

Your cultivated fields will therefore be small 

In your occupation of Kauai, 

In the kalnkaJu of Puna. 

Puna shall be possessed by Kaeleha, 

Kona shall be possessed by Kamalama, 

Koolau shall be possessed by Kalaumeki ;*'■ 

All the lands are possessed by the brave ones. 

Kauluiki and the others shall repent of their want. 

How I pity your return with nothing, younger brothers, 

For my younger brothers are indeed without possessions. 

When Kauluiki and the others heard this, they said: "How much better our 
conditions would have been had we stayed with Kakuhihewa; we would surely have 
eaten of the cooked taro, while in following Kawelo we get nothing, for the lands 
will be given to the brave soldiers only, and what will we get?" They then thotight of 
returning to Oahu. 


Relating to Kaehuikiawakea. — Kaihupepenuiamoug and Muno. — Wala- 

heeikio and moomooikio. 

When Kaehuikiawakea saw that their chief warriors in Wailua were slain, he 
climbed u]j the Nounou hill and informed Aikanaka of the facts and how most of 
their men and the two captains were slain. As Kaehuikiawakea was climbing the hill, 
Kawelo saw him and so called ottt to Kamalama in a chant as follows : 

O little Kamalama, my younger brother, 
My younger brother, my younger brother ! 

Kamalama replied: "Yes." Kawelo then said to him: "Chase after our relative, 
unloose his loin cloth, scratch his side and let him go." 

When Kamalama heard this, he chased and caught up with Kaehuikiawakea, 
and then called out: "You are dead! You are dead!! I am going to kill you, Kaehuiki- 
awakea!!!" When Kaehuikiawakea heard this, he was so afraid that he was almost 
unable to run any more. On his reaching the top of the hill, Kamalama reached out 
and took his loin cloth, scratched his side and allowed him to go. 

When Kaehuikiawakea arrived in the presence of Aikanaka, he fell face down. 

"Prnposfd division of Kauai l)clvvccn Kavvolo's llircc generals, if success crowns their effort. 

Legend of Kawclo. 43 

Komo hewa ko'u waa, 

Pail hewa ka'u ia me ka'u ai, 

Pan hewa ko'u kapa me ko'u male. 

Kai no he koa no ka la nui, 

Aole he koa no ka la iki ; 

Wahawaha i ka laau nui, 

He iki hoi ke kiliapai, 

O ka noho ana ka ia Kauai, 

Noho i kalukalu o Puna, 

Lilo Puna ia Kaeleha, 

Lilo Kona ia Kamalama, 

Lilo Koolau ia Kalaumeki, 

Pau ka aina i na koa, 

Mihi i ka hune e Kauluiki ma. 

Aloha i ka hoi wale e na pokii e, 

Nele e na pokii i ka aina ole la. 

A lohe o Kauluiki ma, pane aku la lakou: "Ka! E alio no ka hoi ka noho ana 
me Kakuhihewa, he ai i kalo moa, he ole loa ka hoi ka holo ana mai nei me Kawelo. 
Ua pau ka aina i na koa, o ke aha la ka kakou?" Nolaila, manao iho la lakou e hoi i 
Oahn nei. 


E PriJ ANA NO Kaeituikiawakea. — No Kaihupepenuiamouo a me Muno. — No 

Walaiieeikio a me Moomooikio. 

Ike iho la o Kaehuikiawakea, ua make na pukaua o lalo o Wailua, pii aku la 
ia i luna o ka puu o Nounou. e hai aku ia Aikanaka i ka make o na pukavia a me na 
kanaka o lalo. Ma keia \m ana n Kaehuikiawakea i luna o ka puu o Nounou, ike aku 
la o Kawelo, a paha aku la ia ia Kamalama: 

E Kamalama iki kuu pokii, 
Kuu pokii e, kuu pokii. 

O mai la o Kamalama: "O." I aku o Kawelo: "E alualu aku oe i kahi pokii 
o kaua, a wehe mai oe i kahi malo, a wawau aku oe ma ka aoao, a hookuu aku." A 
lohe o Kamalama, alualu aku la ia, a loaa o Kaehuikiawakea, alalia, kahea aku la : "A 
make ! A make ! ! A make oe e Kaehuikiawakea ! ! !" Ma keia mau leo puiwa a Kama- 
lama, ua makau loa o Kaehuikiawakea, a kokoke loa e pau kona mama. A hiki o 
Kaehuikiawakea i luna o ka jniu o Nounou, lalau aku la o Kamalama, kaili ae la i ka 
malo, a wawau mai la i ka aoao, a hookuu aku la. A hiki o Kaehuikiawakea i mua o 
Aikanaka, huli iho la i lalo kona alo. Ninau mai la o Aikanaka, penei : "A hua a 
pane! A pane ka waha, he hoolono ko onei." 

44 Pomander Collection of Hazvaiian Folk-lore. 

Aikanaka then asked him : "Speak the word. Open your mouth and speak the word, 
I am Hstening." Kaehuikiawakea then said: "We have all been slain. There are no 
men left; all are dead." Aikanaka then asked: "Whose double canoe is it?" "When 
it was in the sea, we were told that it belonged to Kamalama ; but when it landed, the 
large bundle which we saw on the canoe turned out to be Kawelo." 


These two men were warriors belonging to Aikanaka, and they were on the 
Nounou hill with him. While Kaehuikiawakea was speaking to Aikanaka, Kaihupepe- 
nuiamouo and Muno stood up and proceeded down the hill with their eight hundred 
men. Upon their arrival at the bottom of the hill, they were met by Kamalama and 
his men, and, in a very short time, they were all killed with the exception of Kaehu- 
ikiawakea, who returned to the top of the hill and again informed Aikanaka of the 
results, saying, "All the men are slain and I alone am left. That cannot be called 
a battle ; it is like real fire. Whenever Kamalama throws his spear, it will go through 
about ten men before it stops." 


While Kaehuikiawakea was relating the outcome of the battle to Aikanaka, 
these two men stood up and after boasting of what they were going to do to Kama- 
lama, they proceeded down the hill with their four hundred men. At the bottom of 
the hill, they were met by Kamalama, Kaeleha and Kalaumeki when the fighting began. 
These two men, Walaheeikio and Moomooikio, were very powerful men and were very 
skilful in the use of the spear. They could hit a grass blade, an ant. a fly and even 
a flea. In this battle their men in a short time were all slain, and the two were left 
alone. They however continued on the fight with Kamalama. 

In this fight, Kaeleha's hand was struck by a blow from a club and he withdrew, 
leaving Kamalama and Kalaumeki to continue the conflict. Soon after Kaeleha with- 
drew Kamalama also withdrew, and in fact, he narrowly escaped being slain by the 
two men. When Kawelo saw that Kamalama was almost spent and how Kalaumeki 
bravely continued with the fight, he chanted as follows: 

When Kalaumeki is passed, 

The sea becomes calm, the waves become still, 

The canoes are floating in the line of surf. 

The hill of Kamae is become hid 

By the dust from the feet. 

He is beaten by the sea, 

The great soldier, Kamalama. 

When Kamalama heard this chant by Kawelo, he became very angry and he 
returned. When Kanewahineikiaoha saw Kamalama returning, she said to Kawelo: 
"Say, I think your younger brother is angry with you, for there he is coming back." 
When Kawelo saw this, he chanted as follows: 

Legend of Kawelo. 45 

I mai o Kaehuikiavvakea : "Ua pau loa kakou, aohe kanaka i koe, ua pau loa 
i ka make." Ninau aku o Aikanaka: "Owai na waa?" "O Kamalama ka hai mua ana 
mai i kai, i ka pae ana mai i uka, o Kawelo ka keia ope nui e waiho nei." 


He mau koa keia no Aikanaka, i luna o ka puu o Nounou kahi i noho ai. la 
Kaehuikiawakea e olelo ana ia Aikanaka, ku ae la o Kaihupepenuiamouo a me Muno, 
a iho aku la me ko laua mau lau kanaka elua. A hiki lakou i lalo, kaua iho la me 
Kamalama, a pau loa iho la lakou i ka make ia Kamalama ma. A koe aku la o Kaehu- 
ikiawakea, hoi aku la ia a luna o ka puu o Nounou, olelo aku la ia ia Aikanaka: "Ua 
pau loa na kanaka i ka make, a owau wale no koe. Aohe no keia he kaua o lalo, 
he ahi maoli no. Ina e hou mai o Kamalama i ka ihe ana, he umi kanaka e ku i ka 
pahu hookahi ana, alalia maalili ka ihe." 


Ia Kaehuikiawakea e olelo ana ia Aikanaka, ku mai la keia mau koa elua a 
liki i ke kaua me Kamalama. Iho aku la laua me ko laua mau kanaka, hookahi lau. 

Kaua iho la lakou, me Kamalama, Kaeleha, Kalaumeki, he mau kanaka 
ikaika loa laua ma ke kaua ana. He pololei ka laua ihe ke o, aole e hala, he 
kuku ka ihe, he ku ka puamauu, ka naonao, ka nalo, ka ukulele. Ma keia kaua ana, 
ua pau loa na kanaka i ka make, a koe no ua mau wahi koa nei, a hoomau no laua i 
ke kaua me Kamalama. Ma keia kaua ana, ua pa ka lima o Kaeleha i ka laau, a emi 
hope mai la, a hoomau aku la o Kamalama me Kalaumeki i ke kaua, a mahope emi 
mai la o Kamalama, a aneane no e make, i na wahi koa. 

A ike o Kawelo i ka nawaliwali o Kamalama, a i ke koa o Kalaumeki alalia, 

paha mai la o Kawelo, penei : 

la hookaa o Kalaumeki i hope, 

Pohu ke kai, malino ke au, 

Hoolana ka waa i ke po'i, 

Nalo koli'a ka puu o Kamae, 

I ke ehu o na wawae, 

Ku aku la i ke kai, 

O ua koa nui nei, o Kamalama. 

A lohe o Kamalama i keia paha a Kawelo, huhu iho la o Kamalama, a hoi aku la. 
Ike mai la o Kanewahineikiaoha i ka hoi ana o Kamalama, olelo aku la ia ia Kawelo: 
"E, ua huhu paha ko kaikaina ia oe, ei' aku la ke hoi mai la." A ike o Kawelo, paha 
aku la ia penei : 

46 Pomander Collection of Hazvaiian I'olk-lore. 

The rain cloud of Koolau is making its appearance. 

It appears from Nihoa, 

From the lower end of Lehua. 

It has rained and the valleys are wet. 

Wet are my lehuas with the makoa rain. 

The water is running, it is flooding the lowlands, 

The waters from the uplands are raging, 

For the sound from the drift logs is heard. 

It is caused by my favorite younger brother, 

The great soldier, Kamalama. 

Say, my younger brother Kamalama, 

Come back and partake of some food : 

Perchance it has something to do with thy weakness. 

When Kamalama heard this chant from Kawelo, he turned around and re- 
traced his steps until he met Kalaumeki and again resumed fighting. After a short 
while, Kamalama and companion were routed, and in this way the fighting was 
carried to the very presence of Kawelo. Upon the arrival of Walaheeikio in the pres- 
ence of Kawelo, Kawelo chanted as follows :" 

Why not take my sister as your wife, 
The ward of Malaiakalani, 
Take her as your wife? 

Walaheeikio then refused to accept the offer made by Kawelo, saying: "It is 
not for you to present the warrior with a wife. We are going after you until we kill 
you ; when you shall be offered by Aikanaka upon the altar for a sacrifice. Then the 
whole of Kauai shall be ours, and we will eat the cooked taro." Kawelo then chanted 
as follows : 

Why not break the point of your spear then 
And throw it at Kawelo? 

Walaheeikio replied: "The point of my spear shall not be broken by you; 
because you stand there as big as the end of a house, this spear will not miss when I 
throw it at you." Kawelo then chanted back the following: 

Why don't you throw your spear at me then? 
When I shall let it pass at the end of my loin cloth. 
Where it will glance to the great earth. 
Then when it is reported to Aikanaka, 
Under whom you are living in Kauai, 
Shame, like sickness, will overcome you.*^ 

When the man heard this, he threw his spear at Kawelo. When Kawelo saw 
the spear coming, he struck it with his hand making it touch the end of his loin cloth, 
then it glanced to the earth, missing Kawelo. This so shamed the man that he im- 

"In ridicule. '"Daring. 

Legend of Kaivelo. 47 

Ea mai ana ke ao ua o Koolau, 
Ea mai ana ma Nihoa, 
Ma ka mole mai o Lehua, 
Ua ilio la pulu ke kahawai, 
Piilii a'u lehua i ka makoa, 
Kahe ka wai ke hanini nei i kai, 
He mea e nei wai nui o uka. 
Ke o nei ka leo o ka piliaa, 
Na kuu kaikaina punahele 
Na ke koa nui, o Kamalama, 
E Kamalama kuu pokii e, 
Hoi mai, kamau lia. 
Nolaila paha ka ikaika ole. 

A lohe o Kamalama i keia paha a Kawelo, huli aku la ia e kaua hou, a loaa akii 
la o Kalaumeki, kaua iho la lakou, a hee o Kamalama ma, a no keia hee ana, ua hiki 
ke kaua i ke alo o Kawelo. A hiki o Walaheeikio i muao Kawelo, paha aku la o Kawelo, 
penei : 

Aia hoi ha kau wahine o kuu kaikuahine, 

O ka hanai a Malaiakalani, 

O kau wahine ia, e — a? 

Hoole mai la o Walaheeikio ia Kawelo: "Aole paha nau e haawi mai ka 
wahine a ke koa ; o oe no ka makou a make ae, hai no o Aikanaka ia oe i luna o ka 
lele, puni no o Kauai nei ia makou, ai no i kalo moa." Alalia, paha hou aku la o 
Kawelo, penei : 

E o la hoi e uhai ka maka o ko ihe, 
Alaila, pahu mai ia Kawelo. 

I aku o Walaheeikio: "Aole paha e uhai ka maka o ka'u ihe ia oe, no ka mea", 
o oe no e ku mai nei, o ka hakala hale, ua like, aole e hala keia ihe ia oe ke pahu aku." 
alaila, paha hou o Kawelo, penei : 

E o la hoi e hou mai ua ihe au, 
A kai ae i ka pola o ka malo, 
A ku aku i ka lepo nui. 
Hoi aku a lohe o Aikanaka, 
Kahi i noho ai ia Kauai nei, 
He mai nui nou ka hilahila. 

A lohe ua wahi kanaka nei, hou mai la ia i kana ihe, a ike o Kawelo, hoaka 
ae la ia i ka ihe i ka pola o ka malo, a ku aku la ka ihe i ka lepo, aole ia Kawelo, 

48 Pomander Collection of Haivaiian Folk-lore. 

mediately turrred and started to run away. At this attempt on the part of Walaheeikio 
to escape, Kawelo struck him with his war ckib, Kuikaa, kilhng him instantly. 

Upon the death of this warrior, Moomooikio came up and took his place. When 
Kawelo saw him, he chanted as follows:" 

Say, Moomooikio, 

Here, take my wife and let her be your wife, 


Will you accept her as your wife? 

[Here the narrative is the same as that of the other warrior, that of Walaheeikio, 
therefore that part is omitted.] 

After the death of Walaheeikio and Moomooikio by Kawelo, Kaehuikiawakea 
ran off to the top of the Nounou hill and again informed Aikanaka of the death of 
the two warriors. When Aikanaka heard this, he said: "At last, the cold feeling 
has entered me, for the house that has sheltered me is broken." 


Relating to Kahakaloa. — His Death by Kawelo. 

While Kaehuikiawakea was speaking with Aikanaka, the warrior Kahakaloa, 
stood up and chanted his boast that Kawelo will never escape him; continuing, he 
said: "When did Kawelo ever learn the arts of warfare?" While he was here 
living with us before he sailed for Oahu, where he married the daughter of Kalo- 
naikahailaau, he knew nothing about fighting. If the strokes of the war club 
learned by him are those of his father-in-law, then he will never escape me, because 
I have fought against his father-in-law and our clubs only tapped one another; he was 
not killed and I was not killed." When he finished boasting, he proceeded on down 
the hill with two hundred men, and when they reached the bottom, the fighting began. 
Kamalama then slew all the men with the exception of Kahakaloa whom he did not 
tackle. When Kawelo saw Kahakaloa, he chanted as follows : 

The great haka ;" the small haka ; the long haka ; 
The haka for the putting up of calabashes ; 
Perhaps on this day, it shall be done. 

Kahakaloa then said to Kawelo: "My name was not given me as a place to 
hang up calabashes. Kahaka, chief of Kauai, is my name." Soon after this, they 
both stood up, Kawelo with his war club, Kuikaa. and Kahakaloa with his war club. 
They both raised their war clubs together. Kahakaloa swung his war club sideways, 
hitting Kawelo in the middle, staggering him. Kawelo then raised his chib with a 

"More sarcasm. "These several Iwk-as are plays on the name Kahaka- 

loa ; lit., the long shelf. 

Legend of Kaivclo. 49 

hilahila ilio la, a holo aku la. Ma keia holo ana o Walaheeikio, mai ke alo aku o 
Kawelo, hahau aku la o Kawelo i kana laau ia Kuikaa, a make iho la o Walaheeikio. 
Make kela koa, koe o Moomooikio, alaila, paha aku o Kawelo, penei : 

E Moomooikio — e, 

Eia kail wahine o kiiu wahine, 

O Kanewahineikiaoha, 

O kail wahine ia, e — a? 

[Maanei ua like na olelo ana nic ko kela koa, nie ko Walaheeikio, nolaila, e 
waiho i ke kakau ana maanei.] 

A make iho la o Walaheeikio a me Moomooikio ia Kawelo holo aku la o Kaehu- 
ikiawakea a hiki i luna o ka puu o Nounou, olelo aku la ia Aikanaka, i ka make o keia 
mau koa elua. I mai la o Aikanaka : "Akahi a komo ke ami ia'u, ua naha aku la ka 
hale e main ai." 

No Kahakaloa. — KoNA Makk ana ma o Kawelo Ala. 

Ia Kaehuikiawakea e olelo ana ia Aikanaka, ku mai la keia koa o Kahakaloa a 
paha, e olelo ana, aole e pakele o Kawelo ia ia. \\'ahi a Kahakaloa: "I nahea ka 
Kawelo ao ana i ke koa, a kakou i noho iho nei a holo aku nei i Oahu, a moe aku la i 
ke kaikamahine a Kalonaikahailaau ; ina o kana hauna laau a na ka makuahunowai 
ona, aole ia e pakele ia'u. No ka mea, ua kaua no maua me ka makuahvmowai ona, 
ua koele na laau a maua, aohe make, aohe make." A i)au ka olelo ana a Kahakaloa, 
iho mai la ia me kanaha kanaka elima, a hiki ia i lalo, kaua iho la lakou. 

Luku mai la o Kamalama i na kanaka a pau loa, a koe o Kahakaloa, ike aku la 
o Kawelo ia Kahakaloa, paha aku la ia penei : 

O ka-haka-iuii, o ka-haka-iki, o ka-liaka-loa, 
O ka-haka-kau aipii, 
Keia la palia e-a ? 

I mai o Kahakaloa ia Kawelo: "Aole paha i olelo ia mai ko'u inoa o Ka-haka- 
kau-aipu; o Kahaka alii o Kauai nei ko'u inoa." Ia wa, ku like laua, ku o Kawelo me 
kana laau o Kuikaa. Ku no hoi o Kahakaloa me kana laau palau, a hoala i na laau 
palau a laua, kakii mai la o Kahakaloa i kana laau palau, a loaa iho la ka a-a o Kawelo, 
newa aku la ia. Ia wa, e hue lepo ae ana o Kawelo i kana laau. o Kuikaa, moku kahi 

Memoirs B. P. B. Museum. Vol. V. — 4. 

50 Pomander Collection of Hazvaiian Folk-lore. 

swirl from the ground, cutting the small toe, the small finger and the tip of the ear 
off the same side. Kawelo then fell to the ground and laid there. As Kawelo was 
lying on the ground, Kaehuikiawakea said to Kahakaloa: "Strike him another blow, 
so as to kill him, for I see his eyes staring at us." When Kahakaloa heard this, he 
answered by chanting the following lines: 

He is dead, for it is the blow from the young; 

The young makes but one blow to kill, . 

Else he will go down to Milu*' 

And say that he was struck twice*'' by Kahakaloa. 

Thus was Kawelo the great soldier killed. 

Kahakaloa then said to Kaehuikiawakea: "Let us return and partake of some 
food and when our hunger is satisfied, then I will come down and kill my opponent."^" 
The two then returned. Upon their arrival on the top of Nounou hill, Kahakaloa said : 
"I have downed Kawelo. I have returned to have something to eat, and when I have 
satisfied my hunger, I will then return and kill my opponent." When Aikanaka heard 
this, he ordered his two chief stewards, Kapinaonuianio and Nioiwawalu, to cook" a 
chicken for Kahakaloa. When Aikanaka saw that the small toe of one of Kahakaloa's 
feet was cut off, he asked: "Why is your small toe cut?" Kahakaloa replied: "Such a 
thing is bound to be cut off sooner or later, for it sticks out so." Aikanaka again 
asked: "And your small finger, what has become of it?" "Such a thing too is bound 
to be cut off, for it projects out so." "And your ear?" "That also is bound to be cut 
off, for it curves out so at the top." 

After the chicken was cooked, Kahakaloa proceeded to have his meal and he ate 
thereof until he was satisfied. After finishing the food in the calabash, he took the 
empty calabash and placed it over his head and started on down the hill. When he 
reached the bottom, Kamalama saw him and so he informed Kawelo of the fact say- 
ing: "Here comes a bald-headed man down the hill; his forehead is awfully shiny." 
Kawelo then said to Kamalama: "That is not a bald-headed man, it is Kahakaloa. 
He went on back to have something to eat, and, after finishing the food that was in 
the calabash, he has taken the calabash and put it on his head. That is the reason 
it is so shiny." 

Upon the arrival of Kahakaloa in the presence of Kawelo, he discovered that 
Kawelo was sitting up. Kaehuikiawakea then said to Kahakaloa: "Kawelo has come 
to life again, therefore you the soldier will be killed. I cannot be killed, for I am a 

When Kawelo saw Kahakaloa approaching, he stood up and prepared for the 
conflict. Kahakaloa was also preparing himself and stood on the defensive. Kawelo 
then raised his club and tapped the forehead of Kahakaloa, and forcing the calabash 
down over his eyes; before Kahakaloa could uncover his eyes, Kawelo again raised 
his club Kuikaa and struck Kahakaloa, killing him. 

"Shades of Milu, the under world. "Puhohi, to cook in ti leaves in a calabash with hot 

"Thus modifying his glory, or fame. stones. 

"Boastingly confident. 

Legend of Kawclo. 51 

manamana iki o ka wawae, ma ia aoao no, moku ka ili nianamana iki o ka lima, ma ia 
aoao hookahi no, moku ka welelau o ka pepeiao. 

Mahope o laila, haule iho la o Kawelo i lalo, a waiho iho la. A waiho o 
Kavvelo i lalo, olelo aku o Kaehuikiawakea ia Kahakaloa, e hahau hou iho oe i laau hou, 
i make loa o Kawelo, eia no la ke aa mai nei na maka. A lohe o Kahakaloa i keia mau 
olelo, pane mai la ia: 

Ua make he laau na ka ui. 

Hookahi no laau a ka ui make, 

iho auanei a hiki i lalo i o Milu, 

1 aku i hahau alua ia e Kahakaloa. 
Make ai ke koa nui o Kawelo. 

I aku o Kahakaloa ia Kaehuikiawakea: "E hoi kaua e ai a maona, alalia, iho 
mai au e hoomake i kuu luahi;" alalia, hoi aku la laua. A hiki laua i luna o ka puu o 
Nounou, olelo aku la o Kahakaloa: "Ua make o Kawelo ia'u. I hoi mai nei au e ai a 
mabna, iho hou aku e hoomake i kuu luahi." A lohe o Aikanaka, hoolale ae la ia i kana 
mau aipuupuu elua, ia Kapinaonuianio, a me Nioiwawalu, elua laua, puholo i ka 
moa a Kahakaloa. A ike aku la o Aikanaka, ua moku ka manea vuxku o ko Kaha- 
kaloa wawae, ninau aku la ia: "I aha ia kou manea i moku ai?" I aku la o Kaha- 
kaloa: "Ae, moku no ia wahi, he kihikihi aia i waho." Ninau hou o Aikanaka: "Ko 
manamana lima iki hoi, i ahaia?" "Ae, moku no ia wahi, he wahi peleleu aia i waho." 
"Ko pepeiao?" "Ae, moku no he manamana aia i luna loa." 

A moa ka moa, ai iho la o Kahakaloa a maona, pau ae la ka ai o ka umeke, 
papale iho la o Kahakaloa i ka umeke i ke poo, a iho aku la. A hiki i lalo, ike mai 
la o Kamalama, alalia, olelo aku la ia ia Kawelo: "He kanaka ohule, e iho mai nei, 
hinuhinu launa ole ka lae." I aku o Kawelo ia Kamalama: "Aole paha ia he ohule, 
o Kahakaloa, hoi aku la ai a maona, pau ka ai o ka umeke, kau iho la i ka ipu i ke 
poo, nolaila ka hinuhinu." 

A hiki o Kahakaloa i mua o Kawelo, nana aku la ia ia Kawelo e noho mai ana i 
luna, olelo mai la o Kaehuikiawakea, ia Kahakaloa: "Ola hou o Kawelo, nolaila, o oe 
ke make o ke koa, aole au e make ke kukini." Ku o Kawelo i luna, ku o Kahakaloa 
i luna, alalia, kiko'u mai la Kawelo i ka laau, a pa ma ka lae o Kahakaloa, nalowale 
iho la na maka o Kahakaloa i ka umeke ana e papale ana i ke poo, alalia, hahau hou o 
Kawelo i kana laau palau, ia Kuikaa, a make loa iho la o Kahakaloa. A make o 

52 Fornandcr Collection of Haivaiiau folk-lore. 

After the death of Kahakaloa, Kaehuikiawakea returned to the top of the hill 
to report to Aikanaka the death of Kahakaloa. Upon his arrival in the presence of 
Aikanaka, Aikanaka asked him: "Where is Kahakaloa?" "He is dead." Aikanaka 
then said: "How could it be possible for a man that was maimed^" as he was to live? 
I suppose he was allowed to come back so that I could see for myself that it was the 
king's pig," for his ear was cut off." 


Relating to Kauaiioa. — Kawelo Fears to Attack Him. — Seeks to Win Him 

BY A Chant. — Kauahoa Replies. 

Kauaiioa was the most noted of Aikanaka's warriors in size and stature, and 
it was this warrior that caused the cold perspiration to ooze out of the body of 
Kawelo and for a moment fear entered his breast, for Kauahoa was indeed good to 
look upon and was a grand warrior to behold. 

When Aikanaka was telling of the death of Kahakaloa by Kawelo, Kauahoa 
heard it, and he took up his war club, called Kahehumakua, a first growth koa tree 
from Kahihikolo, and proceeded on down the hill. (It is said that this war club, 
Kahehumakua, was a very large one, for it was nothing else but a tree with its 
branches and leaves still on; and when carried by Kauahoa, the iMrds would perch 
and sing in it.) 

When Kawelo saw Kauahoa coming down the hill and saw how large he was, 
casting a large shadow because of his great height, he began to have some fear of 
his chances. When Kauahoa arrived in the presence of Kawelo, Kawelo picked up 
his club and took his stand by the side of Kanewahineikiaoha, his wafe, to the right 
of Kauahoa; his brother stood to the left of Kauahoa, and his adopted sons stood 
behind. As Kawelo stood up w-ith his war club, which was ten fathoms in length, 
the club with one end on the ground only could reach to the middle of Kauahoa, show- 
ing that Kauahoa was about twenty fathoms in height.''* In standing thus, Kawelo 
was almost overcome with fear of Kauahoa, for Kawelo was only educated in two ways 
of fighting with the war club; the stroke from the ground upwards and the one from 
above downwards. He was not taught in the side strokes. Therefore, Kawelo began 
to study how to overcome his opponent, but for a time he was undecided what to do, 
which made him very uncertain of the outcome. This studying took him some time 
and gradually his fears began to vanish, as he decided to fight until death ended the 

After the fear had disappeared, he began to take pity on his opponent; he 
remembered of their childhood days and of their lord and king Aikanaka, so he 
chanted a mele of love, hoping in this way to put the matter of their fighting or not 
up to Kauahoa. Following is the chant: 

"Aliiia, injured or maimed. "If Kawelo had to have a giant opponent, he may as 

"■"'Cutting off of a pig's ear marked it a royal reserve. well have one worthy of the name. 

Legend of Ka^cclo. 53 

Kahakaloa, hoi aku la o Kaehuikiawakea i ka ])uu o Nounou, e hai ia Aikanaka i ka 
make o Kahakaloa. A hiki i luna, ninau niai la o Aikanaka: "Auhea o Kahakaloa?" 
"Ua make." Olelo mai o Aikanaka: "Na wai no la ke ola o ka mea i kan ke alina. 
T waiho ia mai nei paha a ike au; o ka ke 'Hi puaa ka hoi ua niokn ka pepeiao." 


HopoHOPO o Kawf.i.o no ka Paid ana Tata. — TAtr r \\'AiTr e Lir.o mat at Oia 

MA KE Mele. — Pane o Kauatioa. 

O Kauattoa, oia ke koa kaulana o Aikanaka i ka niii a me ke kiekie, a oia 
hoi ke koa a Kawelo, i li ai ka io i ke anuanu a me ka huihui o ka makau, a ua apo ia 
mai o Kawelo e na kukuna weliweli o ko Kaiiahoa kulana ui, a me ke koa. A nolaila, 
ua kau ka weli. 

Ia Aikanaka e kamailio ana no Kahakaloa i ka make ia Kawelo, lohe aku la o 
Kauahoa. Tho aku la ia me kana laau palau o Kahehumakua ka inoa, he koa makua 
ole no Kahihikolo. ( Ua olelo ia i loko o keia moolelo he laau nui loa o Kahehimiakua, 
o ke kumu no o ka lau, o na lala, i na e lawe o Kauahoa, kau no ka manu i luna a 
kani no.) A ike o Kawelo ia Kauahoa e iho mai ana mai ka puu mai o Nounou, nui 
launa ole, malu ka la ia Kauahoa, no ke kiekie a me ka nui launa ole. A hiki o 
Kauahoa i mua o Kawelo, ala mai la o Kawelo a hoini aku la i kana laau o Kuikaa, a 
me ka wahine, o Kanewahineikiaoha, ma ka akau, a o ke kaikaina ma ka hema, o na 
keiki mahope. 

Ma keia ku ana a Kawelo me kana laau o Kuikaa, nona ka loa he umi anana, 
ua like kona loihi mai ka manea wawae ae o Kauahoa a ka piko i waena, koe ae o 
luna, me he mea la, he iwakalua anana ke kiekie o Kauahoa. Ma keia ku ana, ua 
hoopuni ia o Kawelo e ka weliweli o ka makau ia Kauahoa. No ka mea, elua wale no 
ano laau i loaa ia Kawelo, malalo ae, a maluna iho, aole i loaa ia Kawelo ka laau hikau 
pea. Nolaila, noonoo iho la o Kawelo i ke kaua e make ai o Kauahoa ia ia, aole nae 
he loaa, a hopo iho la ia. Ma keia ku ana a Kawelo, ua loihi loa ke ku ana e noonoo, 
a loaa iho la kona noonoo, e kaua no a make mamuli o ke kaua. 

Hu ae la ke aloha o Kawelo ia Kauahoa. i ko laua wa e noho liilii ana me ko 
laua kaikuaana haku me Aikanaka. Nolaila, paha aku la ia me ka hoalohaloha aku 
no nae i ua hoahanau nei, aia hoi i kona manao ke kaua a me ka ole; penei ka paha 

54 Fornander Collection of Hawaiian Folk-lore. 

Swollen and enlarged is the moss of Hanalei, 

Swollen is the moss in the eyes of the pointed clouds. 

The hand is uselessly broken in a mock fight between children, 

For the main fight is yet to come, 

Like the letting down of nets in a deep sea. 

When the pride of Hanalei'^'* is met. 

Thou art but a mere bud, he is a full grown cock. 

For the sea is ceaseless in its beating. 

Kauahoa, the pride of Hanalei, is here ; 

Kamalama, the pride of Kualoa, is risen ; 

Kawelo, the pride of Waikiki, is risen ; 

Kaelehapuna, the pride of Ewa, is risen ; 

Kalaumeki, the pride of Waianae, is risen.''" 

Let us then cease fighting and rest in the noon of the day. 

Put away the fighting, my brother. 

And leave me, your own kindred, 

For these are not the days for me to make myself known. ^' 

My companion in childhood's wanderings, 

My companion in stringing the lehua blossoms of Waikaee, 

Where you and I as boys did string them, 

A wreath for our older brother and lord.^* 

Say, Kanewahineikiaoha, •'"''' 

Throw up your pikoi''" 

To the top, to the very top. 

To the ridgepole of Hanalei. 

Arise thou, Hanalei. 

As soon as Kaiiewahineikiaoha heard the order of Kawelo in his chant, to throw 
up the pikoi, she immediately threw it up, and Kawelo heard the noise of the ball as 
it entangled in the top of the club. Kawelo then looked up, and, when he saw that 
the pikoi was tangled, he continued chanting: 

Hanalei, the cold land, the wet land, 

The land where the end is. 

For Kauahoa, the stalwart youth of Hanalei, is here. 

Kauahoa replied: "This club will never spare you in the day of battle. You 
have slain our men so that there are none left; how can you then expect this club to 
spare you? As it has been your deal, you can see the result; and when it will be my 
deal, I will see the result." 

In this reply by Kauahoa, Kawelo was filled with a great fear, but when his 
mind went back to their childhood days and remembered how his kite got tangled up 
with Kauahoa's kite and how Kauahoa's kite- broke away, and how Kauahoa was 

"Referring to Kauahoa in flattering vein to win him willing to wait for a later opportunity to announce his 

over from antagonism. power. 

"Of these five named celebrities, champions of their ''Recalling youthful cooperative acts for tlie pleasure 

respective districts. Kawelo's claim hails from recogni- of another, 

tion of his success at Waikiki over Kakuhihewa's strong ""Wife of Kawelo, whose aid lie invokes. 

"■ "Pikoi, an entangling weapon of oval shaped ball of 

"Perhaps reahzmg the tensity of the situation he is ^^^d wood, or stone, fastened to a small rope or cord. 

Legend of Kaivclo. 55 

Pehu kaha ka limu o Hanalei, 

Pehu ka limu i ka maka o ka opua, 

Hai hevva ka lima i ke kaua kamalii, 

E'i aku ke kaua i ka hope, 

Me he ku la na ke kai hohonu, 

Me ka hiwahiwa a Kauakahi, 

He opuu oe, he kakala kela, 

Na ka ole ka hue a ke kai e, 

Ea Kauahoa ka ui o Hanalei, 

Ala o Kamalama ka ui o Kualoa, 

Ala o Kawelo ka ui o Waikiki, 

Ala o Kaelehapuna ka ui o Ewa, 

Ala o Kalaumeki ka ui o Waianae, 

Huhue aku kaua moe i ke awakea, 

Kapae ke kaua e ka hoahanau 

E waiho ia'u i kou hoahanau 

Aole hoi na la o kuu hoike, 

Kuu hoa hele o ka wa kamalii, 

Hoa kui lehua o Waikaee, 

A kaua e kui kane ai, 

I lei no ke kaikuaana haku o kaua, 

E Kanewahineikiaoha, 

Ko pikoi hoolei ia i luna. 

I helua, i hele lua, 

I kaupoku o Hanalei. 

E ala e Hanalei. 

A lohe o Kanewahineikiaoha i keia paha o Kawelo, o kona manawa ia i hoolei 
ai i ka pikoi i hina, a lohe ae la o Kawelo i ka nakeke ana o luna, nana ae la ia e lele 
ana ka pikoi, alaila, paha hou ae la o Kawelo, penei: 

Hanalei aina anuanu, aina koekoe, 
Aina a ka pea i noho ai, 
Ea Kauahoa ka ui o Hanalei. 

Olelo mai la o Kauahoa: "Aole e kapae nei laau ia oe, i ka la o ke kaua; ua 
noke ia mai nei ka hoi makou e oe a pau loa i ka make, a pehea e kapae ai keia laau 
ia oe? Nau no hoi paha, he mai no hoi kau e nana iho; a na'u aku no hoi, he mai no 
hoi ka'u e nana iho." 

Ma keia olelo a Kauahoa, ua hoopuni ia o Kawelo i ka makau a me ka weliweli 
no Kauahoa, aka. hoomanao no nae o Kawelo i ko laua wa kamalii, i ko laua wa e 
hoolele lupe ana me Kauahoa. Moku ae la ka Kauahoa lupe ia Kawelo, aole nae he 

56 Poniandcr Collection of Hawaiian Polk-lorc. 

afraid to fight him, he made up his mind iliat he would again be the master this day;' 
so he again chanted to Kauahoa as follows : 

llanalei, the land of rain, 

The cold land, the wet land. 

The land where the end is. 

Sitting- there, delaying there. 

For the anger of Honokoa is reviling. 

At the cliflf of Kalehuawehe 

Where the lama and -i^'ilrwili''- tjloom. 

Where the rain sweeps on the outside of Mamalahoa. 

Kauahoa, the stalwart youth of Hanalei, 

The person of whom Kamalama is afraid, Kauahoa, 

For he is indeed large. 

He is the largest man 

Of Kauai, Kauahoa. 


Tin-: vSizF. of Kauahoa.— Is Killed by Kawf.lo tn a Club Encounter. — Kawelo 

Vanquishes Atkanaka. 

We will here give a description of Kauahoa, his height and width. His height 
was eight times five yards, or forty yards, or one hundred and twenty feet. He was 
also compared to the size of eight streams, and his strength was equal to that number 
of streams or to eight companies of forty men each, or to three hundred and twenty 


After Kawelo had chanted to Kauahoa, he looked toward his wife Kanewahi- 

neikiaoha and chanted as follows: 

Say, Kanewahineikiaoha, 

Your pikoi, throw it up, 

At Helelua, at Helelua 

At the ridge-pole of Hanalei. 

Arise thou, Hanalei, 

Until Kauahoa thou hast killed, 

When Hanalei thou shalt possess. 

And the mats of Niihau thou shalt wear. 

And the birds of Kaula thou shalt eat. 

At the close of this chant, Kawelo said to his younger brother, Kamalama, 
and to his adopted sons Kaeleha and Kalaumeki : "Where you see the sun shine, there 
you must stand, so that when Kauahoa strikes his club, you will not be under it, and 

"Kawelo's courage revives at recall of first incident temple; and U'iliwili (Erythrina monosl<enna), a very 

of tlieir differences. light wood, the tree flowering in spring hefore develop- 

"Lama (Maba saiidzvicensis). a sacred wood of the '"S nt^w season's leaves. 

Legend of Kaivelo. 57 

huhu aku o Kauahoa ia Kawelo; nolaila, manao no ia e make ana no ia ia. Nolaila, 
paha hou aku la o Kawelo ia Kauahoa, penei : 

Hanalei aina ua, 

Aina amianu, aina koekoe, 

Aina a ka pea i noho ai, 

Noho ana e liu ana e, 

Maewa ana ka ukiukiu o Tlonokoa, 

1 ka pali o Kalelniavvehe ; 
Pua ka lama nie ka wiliwili, 

O ka ua lele nia vvaho o Mamalahoa, 

O Kauahoa o ka nieeui o Hanalei, 

O ke kanaka a Kamalama i hopo ai o Kauahoa, 

He mea e ka nui — e — a! 

Eia ka hoi ua kanaka nui 

O Kauai, o Kauahoa. 


Ka Nut o Kauahoa. — Pepeiii ia e Kawelo me ka Newa. — Hee o Aikanaka ia 


Maanei e maopopo ai ia kakou ka nui o Kauahoa, kona kiekie a me kona laula. 
Ewalu kahaku. Ewalu ka mana kahawai, ewalu ka poe kaua. Eia ke ano o keia mau 
helu. Ewalu kahaku, ua like ia me na anana he iwakalua, oia na kapuai he hanele me 

Pela na mana kahawai ewalu. Ua like ka nui o Kauahoa me kekahi kahawai 
nui, ewalu ona mau manamana ma o a maanei, pela hoi na poe kaua ewalu. Ua like 
ko Kauahoa ikaika a me kona nui, me ka nui o na kanaka i loko o na poe ewalu. Ina he 
kanaha ka nui o na kanaka o ia poe, pela a pau na poe ewalu, o ia ko Kauahoa mea 
e like pu ai. Ua like ia me na kanaka ekolu hanele me iwakalua ke hoonui ia. Ia 
Kawelo e paha ana imua o Kauahoa, nana ae la ia i kana wahine o Kanewahineikiaoha. 

a paha ae la, penei : 

E Kanewahineikiaoha e; 

Ko pikoi hoolei ia i huia, 

I helelua, i helehia, 

I kaupoku o Hanalei la. 

E ala e Hanalei e, 

A make o Kauahoa ia oe, 

Ai ae ia Hanalei, 

Aahu ae i ka pawehe o Niihau, 

Ai la oe i ka manu o Kaula. 

A pan ka paha ana a Kawelo, olelo aku la ia i ke kaikaina ia Kamalama. me 
na keiki hookama o Kaeleha laua o Kalaumeki : "I*!, ina oukou i ike i kahi e poha ai 

58 Pomander Collection of Hazvaiian folk-lore. 

in that way escape death." As soon as this instruction was given, as Kauahoa wafe 
raising his ckih, Kawelo jumped back out of its reach and stood behind Kauahoa, so 
that tlie ckib dropped in front of Kauahoa. Kauahoa then reached down to pick up 
the ckib, and, while in a stooping position, Kawelo raised his club and struck Kauahoa 
a blow, cutting him in two and killing him. As the body was almost severed, Kawelo's 
club, Kuikaa, was reluctant [to finish] on account of the bad odor of Kauahoa's body. 
Thus was Kauahoa killed, the last of Aikanaka's great warriors. 

At sundown that day, Kawelo said to Kamalama and to the rest of his men: 
"My wife and I are going to climb the Nounou hill. When you see a fire burning 
on the hill this night, Kauai is ours." Kawelo and his wife then climbed the hill until 
they came to the ladder, where Kawelo chanted as follows : 

Say, Aikanaka, chief of this height, 

Who lives on the hill of Nounou, 

Come and let us make friends, 

When we will together take possession of Kauai,"^ 

And sleep on the mats. 

When Aikanaka heard the chant, he said: "That is Kawelo." The rest of the 
people denied this, saying: "He cannot come as he must be weary from the fight of 
this day ; therefore he must be sleeping." Aikanaka said : "That is Kawelo's voice 
that I hear chanting." While they were disputing over this, Kawelo again chanted as 
follows : 

Are you the only people? 

Are there none others there above? 

When Aikanaka heard this, he replied : "There are some people yet left on the 

hill, their names are: 

Kaehuikiawakea, Wakea i, Wakea 2, 
Kamakaokahoku, Paoa i, Paoa 2, 
Hilinuiwawaeahu, Ahua i, Ahua 2, 
Kapinaonuianio, Koinanaulu i, Koinanaulu 2. 

"These are all the men that are left on the hill," continued Aikanaka. "Not 
very many. All the men are dead." After Aikanaka had told Kawelo of this, he then 
addressed his priests, fortune-tellers and astrologers: "I must go down and meet 
Kawelo."" Said Aikanaka to the priests: "T thought this land that Kawelo is battling 
for belonged to him, but [I see] it is not. It is my own; I am above, he is underneath." 
The priests then said to Aikanaka : "How can you go and meet Kawelo, for you are 
a king and he is a servant. His grandfather was nothing but a counter of cock- 
roaches who lived in the uplands of Kulahuhu, Nahanaimoa by name." 

When Kawelo heard the remarks made by the priests, he rolled down the clifif.'"' 
When Kanewahineikiaoha saw Kawelo roll down the clifif, she threw out her pikoi 

"For joint-ruling: a magnanimous concession in a is encouraged by liis priests, etc., to claim superiority 

victor. and belittle his opponent. 

"Aikanaka disposed to admit his wrongful possession "From the sudden hnitiiliating shock. 

Legend of Ka^vclo. 59 

ka la, ma laila no oukou e ku ai, i hahau iho no o Kauahoa i ka laau ana, aole oukou e 
loaa, puka no oukou ma laiki, a pakele no." 

Mahope o keia olelo a Kawelo ia lakou, ia wa i hoomoe ai o Kauahoa i ka laau 
ana, lele aku la o Kawelo ma waho o ka hua o ka laau a Kauahoa, a ku iho la, mahope 
mai o Kauahoa. Ia wa, kulou iho la o Kauahoa i lalo, a hoala mai la i ka laau ana. 
Ia Kauahoa i hoala ai i ka laau ana. ia wa o Kawelo i hahau ai i kana laau palau 
Kuikaa ia Kauahoa, a nahae iho la o Kauahoa mai luna a lalo, a kokoke e lele loa, makau 
e iho la ka laau a Kawelo, i ka maea o ka honowa o Kauahoa. A make iho la o 
Kauahoa, o ka pau no ia o na koa o Aikanaka i ka make. 

A po ua la nei, olelo aku o Kawelo ia Kamalama ma: "Ke pii nei maua i luna 
o ka puu o Nounou; ina oukou i nana ae a a ke ahi i keia po i luna o ka puu, ua 
puni o Kauai nei ia kakou." Pii aku la o Kawelo me kana wahine i luna o ka puu o 
Nounou. A hiki laua i ka hulili, alalia, paha aku la o Kawelo, penei : 

E Aikanaka, alii o luna nei, 

E nolio ana i ka puu o Nounou ; 

E hele mai oe e ike kaua, 

A ai no kaua ia Kauai, 

A e moe i ka moena. 

A lohe o Aikanaka i keia paha a Kawelo, olelo aku la ia: "O Kawelo keia." 
Hoole kekahi poe: "Aole ia e hiki mai, ua luhi i ke kaua i ke ao, nolaila, ua hiamoe 
aku la kona po." I aku o Aikanaka: "O Kawelo no keia leo e paha mai nei." Ia lakou 
e hoopaapaa ana, paha hou mai la o Kawelo, penei : 

O oukou wale no e — a. 
Aolie mea e ae o luna e ? 

A lohe o Aikanaka, hai aku la ia: "He man kanaka no ko ka puu nei i koe. 
Eia na inoa o ia poe: 

O Kaehuikiavvakea, o Wakea i, o Wakea, 2, 

O Kamakaokahoku, o Paoa i, o Paoa 2, 

O Hilinuiwawaeahu, o Ahua i, o Ahua 2, 

O Kapinaonuianio, o Koinanaulu i, o Koinanaulu 2. 

Olelo hou mai o Aikanaka: "O na kanaka iho la no ia o ka puu i koe, aohe 
mahuahua, ua pau loa na kanaka i ka make" A pau ka hai ana aku a Aikanaka ia 
Kawelo, olelo aku la ia i kana man kahuna, a me na kilo, ke kuhikuhipuuone : "E iho 
au e ike me Kawelo." Wahi a Aikanaka i na kahuna: "Kai no paha no Kawelo nei 
aina e kaua mai nei, aole ka! No'u no. Owau no maluna, oia no malalo." I mai na 
kahuna ia Aikanaka: "Pehea oe e hele aku ai e ike, he 'Hi oe, he kauwa ia, he helu 
elelu kona kupuna, no ka uka ae nei o Kulahuhu la, o Nahanaimoa ka inoa." 

A lohe o Kawelo i keia olelo a na kahuna, kaa aku la ia i ka pali, a ike o Kane- 
wahincikiaoha i ke kaa ana o Kawelo i ka pali, hoolei aku la ia i kana pikoi, a paa 

6o Fornander Collection of Haivaiian Folk-lore. 

which Kawelo caught hold of. His wife asked him: "What is the matter with you, 
Kawelo?" Kawelo replied: "I was ashamed for you,"" because they said I was a 
born servant." Kanewahineikiaoha then said: "How strange of you! You must first 
consider whether you are a born servant. Had I not seen you, you would have been 
killed." Kawelo then thought for a while, and chanted as t'ollows: 

The chicken is tlie king, 

Tiie chicken roosts on the house. 

And sits over your liead, Aikanaka. 

The chicken wakes you up in the mornino-. 

The chicken is a king, it is a king. 

At the end of this chant, Aikanaka said to his priests : "Kawelo says that a 
chicken is a king." The priests said to Aikanaka: "You tell Kawelo that chickens 
are servants." When Kawelo heard these remarks repeated by Aikanaka, he again 
chanted as follows : 

The feathers of the chickens are plaited 

Into kahili, that stand in the presence of kings. 

Your back, Aikanaka. is brushed by the kahih. 

Therefore chickens are kings. 

Chickens are kings, Aikanaka, 

And not servants. 

At the close of this chant, Kawelo heard no more replies from the top of the 
hill."' This was because they were afraid of Kawelo, and they had secretly left the 
hill and had proceeded to the uplands of Hanapepe, at Koula, where Aikanaka took up 
his residence. 

When Kawelo and his wife arrived on the top of the hill, they saw no one, not 
even Aikanaka the king. Kawelo then lighted a fire"'' which was seen by Kamalama 
and the adopted sons, Kaeleha and Kalaumeki. 


The Division of the Lands of Kauai. — Aikanaka Becomes a Tiller 

OF Ground. 

After the conquest of Kauai by Kawelo, he proceeded to divide the lands 
ef|ually between his followers and companions in arms.'" He did not act greedily and 
take all the l)est lands and the riches that came with the conquest. The following 
division of Kauai was made by Kawelo, to Kamalama, Kaeleha and Kalaumeki: 
Koolau to Kalaumeki; Puna to Kaeleha; Kona to Kamalama; the whole of Kauai 
to Kawelo. 

"Ashamed on his wife's account. "According to custom "to the victors belong the 

•'Kawelo silences his enemies and thcv flee, leaving spoils," the new ruler divides tlie conquered lands 

him conqueror. ' ^"'""6 his brave warriors. 
"The prearranged signal of victory. 

Legend of Kazvelo. 6l 

mai la o Kawelo. I aku o Kanewahineikiaoha : "Heaha iho nei keia ou e Kawelo?" 

I mai o Kawelo: "I hilahila au ia oe, i kuu olelo ia mai nei i ke kauwa." I aku o 

Kanewahineikiaoha: "Kupanaha oe! Kai no e noonoo mua oe a maopopo he kauwa 

io; e ole au e ike aku nei ia oe, ina ua make oe." Alaila, noonoo iho la o Kawelo a 

paha aku la, penei : 

lie 'Hi ka moa, 

Kail ana ka moa i luna o ka hale, 

A liiia ko poo e Aikanaka 

ka moa kou mca e ala ai, 
He 'Hi ka moa c, he 'Hi. 

Ma keia paha ana a Kawelo, olelo aku o Aikanaka, i na kahuna: "Ke olelo mai 
nei o Kawelo, he 'lii ka moa." 

I mai na kahuna ia Aikanaka: "E olelo aku oc ia Kawelo he kauwa ka moa." 
A lohe o Kawelo i keia olelo a Aikanaka, paha aku la ia penei : 

Haku ia nae hoi ka hiihi o ka moa, 

1 kaliiH i mua o na 'Hi, 

KahiH ia nae hoi ko kua e Aikanaka ; 

Nolaila, lie 'Hi ka moa. 

He Hi ka moa e Aikanaka, 

Aohe kauwa e. 

Alahope o keia paha ana a Kawelo, aohe walaau hou mai o luna o ka puu o 
Nounou, no ka mea, ua makau lakou ia Kawelo. a ua hele malu mai ka puu aku o Nou- 
nou, a uka o Hanapepe ma Koula, a malaila o Aikanaka i noho ai. 

A hiki o Kawelo i luna pono o ka puu o Nounou, me kana wahine me Kane- 
wahineikiaoha, aohe io no he kanaka, aole hoi ke 'lii o Aikanaka. Ia wa pupuhi laua 
i ke ahi, a ike mai la o Kamalama, me na keiki, oia o Kaeleha me Kalaumeki. 


Ka Mahele ana o na Aina o Kauai. — Lilo o Aikanaka i Mea Maiiiai. 

A LILO o Kauai ia Kawelo a puni, alaila, mahele maikai aku la ia i ka aina i 
kona mau kokua a hoalawehana ma ke kaua ana; aole oia i alunu a makee i ka aina 
a me ka waiwai. Penei ka mahele ana o Kawelo ia Kauai, no Kamalama, Kaeleha 

62 Pomander Collection of Hawaiian Folk-lore. 

After the conquest of Kauai, Kawelo and his wife Kanewahineikiaoha took up 
their residence in Hanamaulu." Aikanaka on the other hand lived in the uplands of 
Hanapepe" and in great poverty. He had no lands, no honors, no food, no meat, no 
kapas and no home. All that Aikanaka did was to till the ground to raise food for 
their future use. 

While Aikanaka was living there, Kaeleha started out one day from Kapaa, on 
the east side of Kauai and traveled westward to Hanapepe where Aikanaka was living. 
It was at Wahiawa that Kaeleha first met Aikanaka, at the home of Ahulua. Aika- 
naka had come down from Koula to Wahiawa to fish and to take a swim in the sea. 
When Aikanaka saw Kaeleha, he called him in and set food and meat before him 
and Kawelowai, his daughter." After partaking of Aikanaka's hospitality, Kaeleha 
was ashamed, because he had nothing to repay Aikanaka for his kindness. When 
Kaeleha left Aikanaka and continued on his journey, this thing dwelt on his mind for 
several days. 

After reaching Mana and he had decorated himself with the paJiapaha'''' wreath 
of Polihale," he retraced his steps and again lingered at Wahiawa. On this return, he 
did not call in to see Kamalama, for the reason that he was anxious to get back and 
to again look upon Kawelowai. So in returning, he and Aikanaka went up to Koula 
in the uplands of Hanapepe, where Aikanaka made his residence. In this return to 
Koula, Kaeleha made a long visit and was therefore, to his idea, greatly indebted to 
his father-in-law, Aikanaka. 


Kaeleha and Aikanaka Rebel Against Kawelo. — Their Battle and Supposed 

Death of Kawelo. 

When Kaeleha saw how Aikanaka his father-in-law toiled by day and by 
night, he took pity on him and asked Aikanaka : "Are there many people who 
still think of you as king''' and who would help you in case you started an 
uprising?"" Aikanaka replied: "Yes, many."" When Kaeleha heard this, he said: "I 
will tell you how you can beat Kawelo and how to fight him that you might win. If you 
fight him with stones, you will beat him, for Kawelo was never taught the art of avoid- 
ing stones thrown at him." When Aikanaka heard this, he again entertained the idea of 
taking up another fight against Kawelo. He then made the boasting remark: "My 
bones are saved by my son-in-law." 

"Adjacent to Wailua, the principal township of old- ancient temple of same name stands in ruins, a terraced 

time Kauai. structure imlike any other met with. 

"Hanapepe, on nearly the opposite side of the island, ""Once king, always king." It was a recognized cus- 

not far from VVaimea. torn among the people that rank was not lost in an alii, 

"In accordance with ancient custom the hospitality "^°"8'^ '"^ '°^t '''" '"^ possessions. 

of a house to distinguished guests included rights of °A rebellion, 

companionship with its fair sex. "This statement of having a large following is hardly 

"Po/iu/'o/k;, a variety of seaweed. "} keeping with his extreme poverty conditions pre- 

"Polihale, at northern end of Mana, where a famous viously stated. 

Legend of Kaivelo. 63 

a me Kalaunieki: O Koolau no Kalaumeki; o Puna no Kaeleha; o Kona no Kamalama; 
o Kauai a puni no Kawelo. 

Ma keia puni ana o Kauai ia Kawelo, noho iho la ia ma Hanamaulu, me kana 
wahine o Kanewahineikiaoha. O Aikanaka hoi, noho iho la ia ma Hanapepe me ka 
ilihune, aohe aina, aohe hanohano, aohe ai, aohe ia, aohe kapa, aohe hale. Hookahi a 
Aikanaka hana, o ka mahiai i ai na lakou. 

Ia Aikanaka e noho ana i laila, hele aku la o Kaeleha mai Kapaa aku, ma ka 
aoao hikina o Kauai, a hiki ma ke komohana o Kauai ma Hanapepe, kahi o Aikanaka 
e noho ana. Ma kahi a Kaeleha i hiki mua ai, ma Wahiawa, i kahi o Ahulua e noho 
ana, i laila laua i hui ai me Aikanaka; ua hele mai ia mai Koula mai a laila, i ka 
lawkia a me ka auau kai. Ike mai la o Aikanaka ia Kaeleha, hookipa mai la ia i kahi 
ai a me kahi ia, a me kana kaikamahine o Kawelowai. Ma keia mau mea a Aikanaka 
i haawi mai ai ia Kaeleha, ua kuia kona manao, no ka hilahila i kana uku ole e uku 
ai ia Aikanaka. 

Nolaila, hele makaikai aku la o Kaeleha a hiki i Mana, a lei i ka pahapaha o 
Polihale, hoi mai la a hiki i Wahiawa. Ma keia hoi ana o Kaeleha, aole i kipa i ko 
Kamalama wahi, no ka mea, ua komo kona makemake i ke kaikamahine a Aikanaka, 
oia o Kawelowai. Hoi aku la o Kaeleha me Aikanaka i uka o Koula, ma uka o Hana- 
pepe. Ma keia noho ana, ua loihi ko lakou manawa i noho ai. Nolaila, ua hilahila o 
Kaeleha i kona makuahunowai ia Aikanaka. 


Ke Kip: ana o Kaeleha, a me Aikanaka ia Kawelo. — Ko Lakou Kaua ana a mk 

KA Manaoia ana ua Make o Kawelo. 

Ike aku la o Kaeleha i ka hooikaika o kona makuahunowai, o Aikanaka, i ka 
po a me ke ao, hu ae la kona aloha. Ninau aku la o Kaeleha ia Aikanaka : "He nui 
no ka poe mahope ou, e kokua ana ia oe?" I mai la o Aikanaka: "He nui no." A 
lohe o Kaeleha, olelo aku la ia ia Aikanaka : "Eia ko Kawelo kaua e make ai ia oe. Ke 
kaua, o ke kaua pohaku, no ka mea, aole i ao ia o Kawelo i ka alo." A lohe o Aika- 
naka i keia olelo a Kaeleha, lana hou kona manao e kaua hou me Kawelo. Alaila, 
olelo iho o Aikanaka i kana olelo kaena, penei: "Ola na iwi i ka hunona." 

64 Fornandcr Collection of Hazvaiian Folk-lore. 

The cause of the uprising then was because Kaeleha was ashamed on account of 
his father-in-law for not having anything with which to repay his great kindness. In 
this we can see how ungratefully Kaeleha acted toward Kawelo, and how he lacked all 
sense of honor and good feeling toward the one who had brought him up to his present 
high station and esteem, a chief of one of the districts of Kauai. 

After the above conversation had taken place between Kaeleha and Aikanaka, 
rumors of an uprising were carried to Kawelo at Hanamaulu, on the east of Kauai. 
Kawelo thereupon sent a messenger to Kamalama in Kona with instructions to go and 
see," and to find out for himself as to the truth of these rumors that had come to him. 
As soon as the messenger arrived in the presence of Kamalama, the message of his 
brother, Kawelo, was repeated to him. When Kamalama heard the instructions, he 
proceeded to Waimea, then on to Hanapepe and Wahiawa. When he reached Wahi- 
awa, he saw a great number of people on the plain of Kalae gathering stones ; men and 
women and children. While Kamalama was standing looking at the people, a man 
came up to him, so he asked: "What are the people doing over there on the plain?" The 
man replied: "They are gathering stones." "Stones for what?" asked Kamalama. 
"For Kaeleha and Aikanaka to fight Kawelo." Kamalama was thus made sure that the 
rumors heard by Kawelo were only too true. He then retraced his steps and went direct 
to his home and dispatched a messenger to Kawelo to inform him of what he had seen. 

Upon the arrival of the messenger in the presence of Kawelo at Hanamaulu, he 
told him how Kaeleha and Aikanaka were making preparations, by gathering stones, for 
another conflict. When Kawelo heard this, a great anger welled up in him against his 
son, Kaeleha. He then immediately rose and proceeded to Wahiawa, which lies on the 
other side from Hanamaulu. W^hen he arrived at Wahiawa, he saw several war canoes 
belonging to Kaeleha and Aikanaka, just back of the great mounds of stones. On the 
sides of the mounds of stones, he saw women and children with stones in their hands, 
and all were apparently ready for the conflict. All Kawelo had in his hands were his 
war club, Kuikaa, and his wife's pikoi, two weapons to defend himself with. 


In this battle we will see how brave and powerful Kawelo really was, because, 
although he was all by himself, he fought against the multitude that opposed him. In 
the fight, Kawelo was not able to dodge the stones that were hurled at him, for a great 
many of them were thrown at the same time, therefore he stood in one place while the 
stones were hitting him from all sides. In course of time, Kawelo was completely cov- 
ered by the stones, the stones rising vmtil his height was reached. When Kawelo saw 
this, he pushed the stones from off him and for a time he would be free ; but this was 
only for a very short while, for the stones would come so fast that again he would 
be covered. This was continued until Kawelo began to grow weaker and weaker, so 
that finally he was unable to push the stones away from him. After a while the mound 


^^To go and ascertain, rather than "come and see." 

Legend of Kaivclo. 65 

ke kumu o keia kipi ana, o ka hilahila o Kaeleha i kona makuahunowai i kana 
waiwai ole e uku aku ai. Maanei e ike kakou i ke aloha ole o Kaeleha ia Kawelo, a me 
kona hilahila ole, aloha ole i kona mea nana i malama kupono a lilo ai i alii aimoku no 

Ma keia mau olelo a Kaeleha me Aikanaka, ua kui aku la ia olelo a lohe o Kawelo 
ma Hanamaulu, ma ka hikina o Kauai. Hoouna aku la o Kawelo i ka elele, e hele a loaa 
o Kamalama ma Kona, e hele mai e nana, e hoolohe, i ka oiaio a me ka ole o keia lohe. 
A hiki ka elele i mua o Kamalama, hai aku la i na olelo a kona kaikuaana, a Kawelo ; a 
lohe o Kamalama, hele mai la ia a hiki i Waimea, a Hanapepe, Wahiawa. Nana aku la o 
Kamalama i ke kula o Kalae, ua lehulehu loa na kanaka e hoiliili pohaku ana ; o na kane, 
o na wahine, o na keiki. 

Ia Kamalama e nana ana, halawai mai la kekahi kanaka me ia, a ninau aku la ia : 
"Heaha ka hana a keia lehulehu o ke kula e paapu mai la?" I mai la ke kanaka: "He 
hoiliili pohaku." "He pohaku aha?" wahi a Kamalama. "He pohaku kaua na Kaeleha 
laua o Aikanaka, me Kawelo." Alalia, maopopo iho la ia Kamalama, he oiaio na olelo 
a ka elele i hai mai ai ia ia, alalia, emi hope aku la kana hoi ana, a hiki i ka hale, hoouna 
aku la ia i elele, e hai aku ia Kawelo. 

A hiki aku la ka elele i mua o Kawelo ma Hanamaulu, hai aku la ia ia Kawelo, i 
ka hoomakaukau o Kaeleha a me Aikanaka i ka pohaku, no ke kaua hou. A lohe o Kawelo 
i keia mau olelo, komo mai la ka huhu wela loa ia Kawelo ia wa, no kana keiki no 
Kaeleha. Ia wa, hele mai la o Kawelo mai Hanamaulu mai a hiki i Wahiawa, ma keia 
aoao mai. Ike mai la ia i na waa kaua o Kaeleha ma, ma ke kua aku o na eho pohaku. 
Aia ma na aoao o ka eho pohaku, na wahine me na pohaku i ka lima, a pela na keiki 
ma kekahi aoao o ka eho pohaku, me na pohaku i ka lima. Ua makaukau lakou a pan loa 
no ke kaua ana. O na mea kaua ma ko Kawelo lima, o ka laau i)alau no ana o Kuikaa, 
a me ka pikoi a kana wahine, a Kanewahineikiaoha. Nolaila, alua wale no ana mea 


INla keia kaua ana e ike ai kakou i ke koa a me ka ikaika lua ole Kawelo, no 
ka mea, hookahi ia, a he nui mai kona mau enemi. 

1 ke kaua ana, aole e hiki ia Kawelo ke alo ae, no ka nui loa o na pohaku e 
lele mai ana i luna ona. Nolaila, ku malie iho la o Kawelo i waena o na pohaku e 
hailuku ia ana. Ma keia hailuku ana, ua paa o Kawelo i na pohaku, ma keia aoao a 
ma keia aoao, a ua like hoi ke kiekie o na pohaku me kona kiekie. Nolaila, lu ae la 
o Kawelo i na pohaku, a hiolo iho la, ma o a maanei o kona kino. Iloko o ia wa a 
Kawelo e lu nei i na pohaku, lele hou mai la na pohaku a luna, pela no ka hana ana 
a nawaliwali o Kawelo. Ia wa, ua paa o Kawelo i na pohaku, mai lalo a luna loa 

Memoirs B. P. B. Museum. Vol. V. — 5. 

66 Foniaudcr Collection of Hawaiian Folk-lore. 

of stones over Kawelo grew higher and higher, when at hist nothing else covild be seen 
hut a great mound of stones which was hke a grave for Kawelo. 

When the people saw that Kawelo was entirely covered over with stones, they 
believed that they had killed him, for they were sure that none could live in such a hail of 
stones as was cast at Kawelo. The people then ceased throwing and they came and took 
the stones from off of Kawelo. After a while he was found all bruised from head to 
feet and, to all appearances, lifeless. They then took up his body and began to beat it 
with clubs, after which they leaned over him and listened to see if he was alive or dead. 
After a while they made sure that Kawelo was indeed dead, and they proclaimed that 
Aikanaka was the king of Kauai. 

In this battle and the subsequent beating with clubs, it turned out strange that 
after all Kawelo was not really killed. It seemed that he still had a little spark of life 
within him, and in course of time he came to life again. But this was not known; con- 
seciuently, his enemies were prevented from killing him outright. Kawelo was aware 
that, if he showed any signs of life when they examined him, he would be killed, so he 
pretended to be dead. 


The Temple of Aikanaka. — How Kawelo Came to Life Again. — He Slaughters 
His Opponents and Becomes Again Ruler of Kauai. 

This temple of Aikanaka's was made by him as a place to oft'er sacrifices in, such 
as human beings, pigs, bananas, fish, azva and other things. Aikanaka therefore 
had this temple built for his gods, at Maulili, Koloa," and this place can be seen 
to this day. But since its completion no human sacrifice had been offered upon its 
altar. Kawelo was therefore carried from Wahiawa to Koloa.*" The distance from 
Wahiawa to Koloa is something like the distance between Honolulu and Luakaha, about 
six miles. When Kawelo's body was at last brought to the temple, it was carried and 
left within the enclosure that stood inside of the temple, near the altar, with the idea of 
leaving it there over night, before placing it on the altar the next day, for the shades of 
night were already falling. Kawelo was therefore left in the enclosure, covered over 
with banana leaves. 

After remaining in a deep sleep as it were for some time, Kawelo woke up and 
felt that he was greatly relieved from his bruises. He also felt that his strength had re- 
turned to him, and gradually he realized that he was at last saved from a terrible death. 
He then plannetl how he was to deal out his vengeance to all his enemies and particularly 
his son Kaeleha and Aikanaka. 

now kawelo came to life again. 

\\'e will here see how Kawelo came to life again and how he overcame his ene- 
mies. Ill the night when Kaweln was lying covered up with banana leaves, at about mid- 

"With Aikanaka's residence at Hanapepe he seems prevail in dedicating a new temple with the sacrifice of 

to have made Koloa his place for temple service and a distinguished foe, else there were several established 

sacrifice. heiaiis at Wahiawa, where the battle occurred that 

"Special virtue or power was doubtless supposed to would have been more convenient. 

Legend of Ktnvelo. 67 

ae o kono poo, a lilo iho la o Kawelo i eho pohaku, a lilo no hoi ka pohaku i lua kupa- 
pau nona ia wa. A ike na kanaka a pau loa, ua paa o Kawelo malalo o na pohaku, 
uianao iho la lakou, ua make o Kawelo, no ka nui o na kanaka e hailuku ana i na 
pohaku me ka ikaika loa. Nolaila, hooki iho la lakou i ka hailuku ana i na pohaku. 
Kii akvi la na kanaka, a wehe ae la i na pohaku, a loaa iho la ke kino o Kawelo, ua 
palupalu loa, a ua poholehole ka ili a puni. Hapai ae la lakou, a hahau iho la i kona 
kino, a hookokoke iho la ma kona opu e hoolono ana, i ka make loa, a i ka make ole. A 
maopopo iho la ia lakou, ua make io no o Kawelo. Nolaila, hooholo iho la lakou, o Aika- 
naka ke 'Hi o Kauai a puni. 

Ma keia hailukuia ana o Kawelo, he mea kupanaha loa ia ma ka noonoo ana 
iho, i ko Kawelo make ole i loko o keia kaua ana. Ua uuku loa kona wahi ola i koe, 
aole nui loa, a he wahi hanu uuku no hoi i koe i loko ona, aole nae he ike ia, nolaila, 
ua pakele oia i ka pepehi maoli ia e kona man enemi. He wahi maalea no ia o Kawelo, 
ma ka wa i huh ia ai kona hanu e na enemi. 


Ka Unu a Aikanaka. — Ola hou o Kawelo. — Luku oia i Kona mau Hoa-Paonioni, 

A Lilo Hou Oia i Alii no Kauai. 

O KA unu, he lele ia e kau ai ke kanaka, a me ka puaa, ka maia, ka ia, ka awa, 
a me na mea a pau loa. Ua hana o Aikanaka he unu nana ma Maulili, aia ia wahi ma 
Koloa a hiki i keia la. Aole nae i hai ia i ke kanaka. A manao iho la o Aikanaka e 
lawe ia Kawelo i laila e hai ai, no ka mea, he unu hou keia, aole i kau ia i ke kanaka 
mamua. Nolaila, auamo ia aku la o Kawelo mai \\"ahiawa a hiki i Koloa. Ua loihi 
no keia mau aina, aneane mai Honolulu aku a Luakaha, ua like me eono mile. 

A hiki o Kawelo i laila, hookomo ia aku la maloko o ka pa o ka unu, me ka 
manao o Aikanaka, e waiho mai ia la a po, a ao, ia la e kau ia ai o Kawelo i luna o 
ka lele, no ka mea, ua po ia la. Nolaila, hoomoe ia iho la o Kawelo, uhi ia iho la a paa 
i ka lau maia. Ma keia- moe ana o Kawelo, ua loaa ia ia ka oluolu a me ka maha no 
kona mau cha. A ua ikaika Imu kona kino c like me mamua; nolaila, noonoo iho la ia 
nie kona manao, ua hala kona wa make a me ka poino. Eia wale no kona manao ia wa, 
o ka pepehi aku i kona mau enemi a pau loa i ka make, oia no kana keiki, o Kaeleha, 
o Aikanaka. 


Maanei e ike ai kakou i ke ola hou ana o Kawelo, a me kona lanakila ana 
nialuna o kona mau enemi. I ka po o Kawelo i hoomoe ia ai me ka lau maia, a like 

68 Fornandcr Collection of Hazvaiian Folk-lore. 

night, at the time when the Milky Way turns, Kawelo f eh his strength returning to him 
and his bruises became less painful. He therefore rose and walked back and forth, im- 
patiently waiting for the coming of day, when he ex])ected to see Aikanaka and Kaelelia 
and the others enter the temj^le. Where Aikanaka and his followers had gone to spend 
the night was at a place some distance away, but before leaving he had placed a guard 
over Kawelo. This guard was a close friend of Kawelo's. When Kawelo rose, the man 
saw that he was come back to life again, so he asked: "Is that you?" Kawelo answered: 
"Yes, it is I." Kawelo then asked the guard: "Where are Aikanaka and his followers?" 
The guard replied: "They have retired for the night." Kawelo again asked: "Are they 
not coming back again?" The guard replied: "They ai'e coming back here in the morn- 


To place you on the altar 

And to sacrifice yon to the gods, 

That you may serve as the human ofifering for the temple. 

But it seems you have come to life. 

Kawelo then said to the guard: "Let us sit u]) for a while before I retire. After 
I lay down, cover me up again with the banana leaves just as before until daylight. I 
want you to watch the ])eople as they come into the temple. When you see that all have 
entered, come and wake me and I shall then slay them all." 

After imparting these instructions to the guard, Kawelo retired and the guard 
proceeded to cover him up with the banana leaves, from head to foot. On being again 
covered u]) Kawelo did not go to slee]), nor \\as he in any way unwatchful, in fact, he 
was very vigilant and was very anxious to meet his enemies, when he would mete out 
death to them. Kawelo became very restless and anxious for daylight to come, that he 
might set eyes on Aikanaka and the others. 

Early that morning Kawelo waited for the coming of Aikanaka and his followers, 
but the people were slow in making their appearance. It was about noon before Aika- 
naka and his followers appeared. When the guard saw that Aikanaka, Kaeleha, the 
chiefs, the warriors and the j^eople, men, women and children, had all come into the 
temple enclosure, he approached the side of Kawelo and whispered to him, saying: 

Say, Kawelo ! O say, Kawelo ! 

You must wake up, you must wake up! 

Aikanaka has entered, 

Kaeleha has entered, 

The chiefs have entered. 

The warriors have entered, 

The men have entered, 

The women have entered. 

The children have entered. 

All have entered. 

Wake up, you must hasten, don't be slow. 

Legend of Ka^vclo. 69 

a like o ka po, oia ka huli ana o ka ia. a o ke kau no ia, loaa mai la ia Kawelo ka ikaika 
a me ka oluolu, a pan ae la kona eha nui ana. Nolaila, ala ae la oia a holoholo i o a 
i anei, e kakali ana o ke ao ae, a e manao ana no hoi i ke komo mai o Aikanaka a me 
Kaeleha, a me na mea a pan loa. 

ko Aikanaka ma walii i moe ai, he loihi loa aku ia. Aia hoi, ua hoonoho o 
Aikanaka he kiai no Kawelo, a o ua kanaka ala, ua pili makamaka ia Kawelo. I ko 
Kawelo ala ana aku. ike mai la ia ia Kawelo, ua oia hou. Ninau mai la ia: "O oe 
no ia?" Ae mai la o Kawelo: "Ae, owau no." Ninau aku la o Kawelo i "ke kiai: 
"Auhea o Aikanaka ma?" T mai la ke kiai: "Ua hoi i kahi e moe ai." Alalia, ninau 
hou aku la o Kawelo: "Aole nae paha e hoi hou mai." 1 mai la kela: "E hoi hou 
mai ana no i anei, i ke kakahiaka." 

E kau ia oe i ka lele, 
A e niohai ia oe na ke 'kua, 
A i kanaka oe no ka uiiu ; 
Kia ka e oia mai ana oe. 

1 aku la o Kawelo i ke kiai: "E ala iki kaua a liuliu, hoi au e moe. A i moe 
au, e uhi oe ia'u i ka lau maia a paa e like me mamua, a hiki i ke ao ana. E nana oe 
i ko lakou komo ana i loko nei, a ike oe ua pan loa i ke komo, alalia, kii ae oe ia'u e 
hoala ae, a e luku aku au ia lakou a pau loa i ka make." 

A pau ka olelo ana a Kawelo i ke kiai, hoi aku la ia moe, uhi aku la ke kiai 

ia ia i ka lau maia a paa, mai na wawae o Kawelo a ke poo. Ma keia moe hou ana o 

Kawelo, aole oia i hiamoe maoli, aole hoi i palaka, aka, ua makaala loa ia, me ka iini 

o kona naau e ala a ike i kona mau enemi, alalia, hoopai aku i ka make ia lakou. Ua 

uluhua loa o Kawelo i ke ao ole ae o ka po, a i ke kali ana ia Aikanaka ma. A ao ae 

la, a hiki i ke kakahiaka nui, aole i hiki mai, mai laila a hiki i ke awakea ana, hiki mai 

la o Aikanaka ma. A ike ke kiai ua komo o Aikanaka, o Kaeleha, na 'lii a pau loa, na 

koa, na kanaka he nui loa, na kane, na wahine, na keiki, aohe mea koe i waho, ua pau 

loa i loko o ka pa o ka unu, nolaila, hele main aku la ke kiai a ma ka aoao o Kawelo, 

hawanawana iho la penei : 

E Kawelo e, e Kawelo e, 

E ala oe, e ala oe, 

Ua komo ae la o Aikanaka, 

Ua komo o Kaeleha, 

Ua komo na 'Hi, 

Ua komo na koa, 

Ua komo na kane, 

Ua komo na wahine, 

Ua komo na keiki, 

Ua pau loa i loko nei ; 

E ala, e wiki oe, mai lohi. 

yo Fornandcr Collection of Hazvaiian Folk-Jorc. 

Wlien Kawelo heard the call of the guard, he hastily threw off the banana leaves 
from his bod}-. While Kawelo was doing this, the guard again called out to the people 

that had come in : 

Say, Kawelo is alive again ! 
Say, Kawelo is alive again ! 

When the people heard the guard calling out, they all turned and looked at 
Kawelo.*" When they saw him, they all became possessed of a great fear, and prepara- 
tions for a battle with Kawelo were hastily made. As Kawelo approached the people, he 
chanted to Aikanaka and Kaeleha as follows : 

Say, Kaeleha, son of mine,*^ 

One, kindly brought up by me until you were full grown, 

What is my fault that you should rebel against me ; 

That caused you to take up that which has a bad ending, treason ? 

Your life is ended this day. 

Taken by your father. 

By Kaweloleimakua. 

Say, Aikanaka ! 

You shall be Kawelo's prisoner. 

This is the day to be brave, be you therefore brave. 

The day when one shall either die or live. 

Death I fear shall be your jxartion. 

Kawelo then ceased chanting and began the slaughter, killing every one; none 
escaped.*^ Kauai therefore once more came under the rule of Kawelo, and he again as- 
sumed the reins of power. He then returned to Hanamaulu where he lived with his 
parents and his wife. 

Here endeth the famous legend of Kawelo, except some perhaps in the minds of 
the people. 

"Kawelo probably expected a fear and consternation "Aikanaka at last meets his deserts, and Kawelo be- 
ef guilt to possess his enemies at his resurrection. conies the undisputed ruler of the island of his fore- 

'"He first deals with his adopted son, the arch traitor fathers, 
and cause of the conflict. 

Legend of Kawelo. yi 

A lohe o Kawelo i ka olelo a ke kiai, wikiwiki ae la ia i ke kiola i ka lau maia, 
ma o a maanei ona. Ia Kawelo e ala ana a kiola, kahea mai la ke kanaka kiai ia loko 

a pail loa: 

E ! Ola hou o Kawelo ! 
E ! Ola hou o Kawelo ! 

A lohe lakou i keia leo o ke kiai, huli mai la lakou e nana ia Kawelo, a ike lakou, kan 

mai la ka makau a me ka weliweli maluna o lakou. Ia wa i hoomaka hou ai lakou e kaua 

me Kawelo. A kokoke mai la o Kawelo, paha mai la ia no Kaeleha a me Aikanaka; 

penei ua paha la : 

E Kaeleha keiki a'u nei la, 
I hanai maikai ia e a'u a nui ; 

ke aha ka'u hala i kipi ai oe, 

1 lalau ai oe i ka mea hope ole he kipi ? 
Pau ke ola la i keia la. 

Make i ka makua la, 

la Kaweloleimakua. 

E Aikanaka e, 

Luahi au a Kawelo nei la; 

Eia ka la o ke koa, koa ia ; 

Ka la make, ka la ola ; 

Make paha auanei, ea? 

A waiho o Kawelo i ka paha ana, luku aku la ia ia lakou a pau loa i ka make, 
aohe mea i koe. Alalia, puni hou o Kauai ia Kawelo, a noho alii iho la ia e like me ma- 
mua, a hoi aku la ia i Hanamaulu e noho ai me kona mau makua, a me kana wahine. 

Maanei pau ka moolelo kaulana o Kawelo, a koe paha kekahi ma na keena opu o 
ka lehulehu. 

Story of Pakaa. 

Pakaa's High Office. — Laamaomao, His Wind Gourd. — Pakaa, in Disfavor with 
THE King, Departs and Settles on Molokai. — Has a Son Whom He Instructs 
Carefully. — Dreams of Keawenuiaumi Setting Out in Search of Him. — Pre- 
pares WITH His Son to Meet the King. 

PAKAA was the servant of Keawenniaunii,' the king- of Hawaii, and was a very 
great favorite with his master. It was his ckity to have the supervision of the 
hinds and household servants of the king. It was also his duty to have in his 
keeping all of the king's personal effects ; the kapas, the food, the meat and fish, the 
malos, the feather kahilis, awa howls," awa cups, awa, the calahash containing ointment 
and all the dift'erent things belonging" to the comfort of Keawenuiaumi. 

Because of the great care exercised by Pakaa in the supervision of the things be- 
longing to the king, he was raised to the highest office in the king's household and he 
became a greater favorite than all the chiefs and men under the king. In time the king 
gave Pakaa several pieces of land in the six different districts of Hawaii for his own 

To Pakaa was also given the management and sailing of the king's double canoe ; 
it was his to command and to declare whether or not it was too rough to go out; in fact 
Pakaa had the entire command of the king's canoe, whatever he said the king would 
obey. Lapakahoe was the name given to Pakaa's paddle, which was the only one used 
by him while guiding the king's canoe. Laamaomao' was the name of the calabash of 
wind belonging to Pakaa; it was a real calabash [gourd] entirely covered over with 
wicker work, plaited like a basket, and it was named in honor of the mother of Pakaa. 
In this calabash were kept the bones of his mother, Laamaomao. This calabash was 
given the name of "the wind calabash of Laamaomao" because during the life time of 
Laamaomao, the winds obeyed her every call and command. 

relating to tiookeleihilo and hookeleipuna. 

These two were new men taken up by Keawenuiaumi, whereby Pakaa was disrated 
by the king and in time all the powers and privileges that were formerly Pakaa's were 
taken out of his hands and given over to these two men, Hookeleihilo and Hookeleipuna, 
except the personal eft'ects of the king; these the king left with Pakaa. Because of this 
want of faith in him, Pakaa left the presence of tiie king and wandered off heavy hearted 
and in great grief over the actions of the king, for he did not want to be ordered about 
by anyone. In this departure of Pakaa he took with him the kapas, malos and all the 
personal effects of Keawenuiaumi and placed them within his calabash, Laamaomao. He 

'Keawenuiaumi, one of the sons of King Umi, by tlie preparation of awa at the chewing and straining 

Kapukini, his wife. process, ready for distribution by the cups. 

"Kanoa was the name of the bowl or receptacle for 'Laamaomao, tlie Hawaiian ^olus, or god of the 


He Kaao no Pakaa. 

Ko Pakaa Oiiiana Kiekie. — Laamaomao, Kana Ipu-makani. — No Kona Puna- 
iiELE Ole I KE Alii, Holo o Pakaa a Noho ma Molokai. — Loaa Kana Keiki a 
A'o Maikai Oia ia ia. — Ike Oia ia Keawenuiaumi ma ka Moe e Holo mai ana 
E HuLi Iaia. — Hoomakaukau oia me Kana Reiki e Hui me ke Alii. 

HE KAUWA o Pakaa na Keawenuiaumi, ke "Hi nui o Hawaii, he kanaka punahele 
k)a o Pakaa i kona liaku, ia ia ka hooponopono o na aina a nie na ai alo Kea- 
wenuiaumi. Ia ia no hoi ka malama o na mea a pau a ke 'Hi, ke kapa, ka ai, ka ia, 
ka malo, ke kaliili, ke kanoa, ka apu awa, ka awa, ka ipu kakele, a me na mea a pau loa o 

No ka malama pono o Pakaa i na mea a pau loa, nolaila, ua kiekie kona punahele 
ia Keawenuiaumi, maluna o na "Hi a me na kanaka a pau loa. Ua haawi aku o Keawe- 
nuiaumi i man aina hou no Pakaa, i loko o na moku eono o Hawaii. 

A ia Pakaa no hoi ka hookele o ko Keawenuiaumi waa, ia ia ka holo a me ka ole, ka 
malie a me ka ino, o ka Pakaa e olelo ai, oia ka ke "lii e hooko ai. O Lapakahoe, oia ka 
hoe a Pakaa, a e hookele ai i ka waa o ke 'Hi, ke hiki i ka wa holo. Laamaomao, he ipu 
makani ia na Pakaa, he ipu maoli no o loko, a he ie o waho, ua ulana hinai ia; o ko 
Pakaa makuahine no ia, a ua hoo ia na iwi o Laamaomao i loko o ka ipu e Pakaa, a ua 
kapa ia ka ipu ma ka inoa o Laamaomao, no ka mea, i ka wa oia o Laamaomao, he 
hoolohe ka makani ia ia, nolaila kela olelo, "ka ipumakani a Laamaomao." 


Oia na kauwa a Keawenuiaumi i lawe hou ai, a hoowahawaha iho la ia Pakaa; 
lawe ae la i na mea a pau loa mai ka lima ae o Pakaa, a haawi aku la ia Hookeleihilo a me 
Hookeleipuna, koe nae na pono kino o ke 'Hi ia Pakaa. 

Nolaila, hele naauauwa o Pakaa me ka hoohuakaeo, aole ona makemake e lohe i ko 
hai leo maluna ona. Ma keia hele ana o Pakaa, lawe mai la ia i ke kapa, ka malo, na 


74 Fornander Collection of Hazvaiiaii Folk-lore. 

also took with liini his paddle, called Lapakahoe, so named in honor of his younger 
brother, Lapakahoe. 

When Pakaa was about to leave, he said to his younger brother, who was a chief 
in possession over certain lands in the district of Hilo: "Our master, somehow is dis- 
pleased with me and has taken back everything I once owned, leaving me only a few 
pieces of land, which I suppose he will take away by and by. Since I am going away I 
want you to live on your lands ; but be faithful to our master. I am going away now, 
but am not certain where I shall locate." 

With these words, he boarded his canoe and set out, going by way of Lele, Maui ; 
then on until he came to Molokai ; on the Kona side of that island, overlooking Lanai, 
where Pakaa made his home, and took unto himself a wife, a chiefess, belonging to the 
land. In time his wife bore him a boy and he gave the child the name of Kuapakaa.* 
The meaning of the name is this: "the cracked skin," given because the skin of Keawe- 
nuiaumi was cracked by the constant use of the awa, so much so that the flesh was ex- 
posed in places. 

After Kua])akaa had grown up to the age when he could talk and think, Pakaa 
said to him: "I want to teach you the nicies relating to your master and also the general 
knowledge of all things; for it is possible that in time he will miss me and will come to 
make a search; if he does I want you to be in a position of readiness to meet him." The 
course of instruction did not take many days, for Kuapakaa was a bright boy and every- 
thing was mastered in a way that gave him a thorough knowledge of the different 

A short time after this a canoe came in from Hilo and word was brought that 
Keawenuiaumi was beginning to feel keenly the loss of Pakaa. Pakaa during the recital 
of this piece of news did not tell the Hilo man that he was Pakaa himself. 

After the information had been imparted to Pakaa he dreamed a dream in which 
his spirit met the spirit of Kaewenuiaumi. In this meeting the spirit of Keawenuiaumi 
said to his spirit: "I am coming in search of you." The spirit of Pakaa answered: "I 
am living on Kaula."^ Keawenuiaumi also dreamed the same dream and on receiving the 
reply from Pakaa, jumped out of his bed and immediately requested of the six district 
chiefs of Hawaii to get their canoes ready and to summon their attendants ; for he wished 
them to accompany him in his search for Pakaa, for he had at last realized the utter lack 
of knowledge, in most cases of Hookeleihilo and Hookeleipuna,'' the men that took the 
place of Pakaa. 

Pakaa awoke from his sleep and said to his son: "Let us go to the uplands and do 
our farm work." The boy consented and the two started up. Their fields were six in 
number and the food planted was sweet potatoes. Each field was shaped after each of 
the six districts of Hawaii. 

'Ku-a-Pakaa, Ku the son of Pakaa becomes the lead- nilicant of their scheming characters, Hookele meaning 

ing character in the story and life of his father, as in a steerer; a director of a vessel's course; one, Hooke- 

the case of Aiai-a-Kuula, and other Hawaiian stories. leihilo being toward Hilo and the other Hookeleipuna 

'Kaula is the small islet to the southwest of Kauai, ''eing toward Puna, as if, possibly, to wean the king 

the most distant of the group proper. from his natura leanmgs toward Kona, his birthplace, 

,_, , , . n I 1, • as It was that of Pakaa also. 

The names of these successors to Pakaa may be sig- 

Legend of Pakaa. 75 

mea a pau o Keawenuiaumi, a haliao i loko o kana ipu o Laamaomao a lawe pu ae la i 
kana hoe, o Lapakahoe. Ua kapa ia kana hoe i kona kaikaina ia Lapakahoe. 

Olelo aku o Pakaa i kona kaikaina ia Lapakahoe: "E noho ahi ana no kekahi mau 
aina o Hilo, ua hoowahawaha ka haku o kaua ia"u, na lawe aku i na pono a pau loa, a 
koe no he mau aina, mahope paha pau loa, nolaila, a i pau kou noho aina ana, noho a 
kanaka aku no malalo o ka haku o kaua. Nolaila, ke hele nei au, aole i akaka ko'u wahi 
e noho ai." 

Kau aku la o Pakaa ma ka waa a holo mai la, a hala o Maui a me Lele, a hiki i 
Molokai, ma ka huli ma Kona, e nana ala ia Lanai, noho iho la o Pakaa ilaila, a moe i ke 
'lii wahine o ia aina, a hapai ke keiki, a hanau, kapa iho la o Pakaa i ka inoa, o Kuapakaa. 
Eia ke ano o ia inoa, o ke akaakaa niahuna, o ka ili o Keawenuiaumi i ka awa, a waiho 
wale mai ka io me he pakaa la. 

A loaa ia Kuapakaa ka olelo, olelo aku o Pakaa: "E ao kaua ia oe i ke mele o ko 
haku, a me na mea a pau loa, malama o noho a aloha imi mai, e noho aku ana oe me ka 
makaukau." Aole i loihi na la o laua i ao ai, ua pau loa i ka loaa ia Kuapakaa, a ua lilo 
ia i mea wale waha ia ia i na la a pau loa. 

Mahope o laila, pae mai la kekahi waa mai Hilo mai, a olelo mai la i ke aloha o 
Keawenuiaumi ia Pakaa, aole nae ia i olelo i kona inoa i ua waa ala. 

A mahope o keia lohe ana, moe iho la o Pakaa i ka moe uhane, a ma ka uhane, ua 
loaa ko Keawenuiaumi uhane ia Pakaa. I mai la o Keawenuiaumi : "Eia au a huli aku 
ia oe." I aku o Pakaa: "Aia au i Kaula kahi i noho ai." Hikilele o Keawenuiaumi, a 
olelo i na 'lii eono o Hawaii, e makaukau na waa a me na kanaka, alalia, imi ia Pakaa, 
no ka hemahema o Hookeleihilo ma na hana a pau loa. 

Ala ae la no hoi o Pakaa, a olelo i ke keiki, e pii e mahiai ; ae mai la ke keiki. 
Ma keia pii ana a laua, eono mala, he uwala ka ai, ua hoohalike ia me na moku eono o 

y6 Foniaiidcr Collection of Hazvaiian Folk-lore. 

When the preparations were finally completed and Keawenuiaunii was ready to 
make the start, Pakaa a^ain dreamed a dream wherein his s])irit again met the spirit of 
Keawennianmi. which said to him: "In the days of Ku," I will set out on my search 
for you." Pakaa awoke with a start and said to his son: "Let us go to the uplands for 
palm leaves." With this the two proceeded to the ujjlands and cut down a large num- 
ber of palm leaves and much time was spent by them in bringing the leaves to the beach 
and a whole house was filled with them. The leaves were to be used in the rainy days 
of Ku. 

In the Ku days, Pakaa and his son boarded their canoe and set out to sea to await 
the coming of Keawenuiaumi. P'akaa sat in the front seat of their canoe, while the boy 
took the hind seat. The two took up uhu" fishing as the kind to be engaged in, Pakaa 
thinking this the best kind of fishing in order to prevent him from being discovered, for 
one has to keep on looking down when fishing for uhu. On this tri]) they took the wind 
calabash, Laamaomao. As soon as they arrived out at sea the canoes in the advance of 
the expedition were seen to be approaching. 

'The Ku days of the month were from the third to the which the Ku kapu prevailed were the first three of the 

sixth day, inchisive, of the moon, though tlie days in moon. 

"Ului, parrot-fish {Ciilutoiniis stiiidwicheiisis). 

Legend of Pakaa. yy 

A niakaukau o Keawenuiauini e holo niai, loaa hou ia Pakaa ma ka moeuhane ko 
Keawenuiaumi uhane, I mai o Keawenuiaumi : "Aia a na la o Ku, holo aku au e imi ia 
oe." Hikilele ae la o Pakaa, a olelo aku la i ke keiki: "E pii kaua i uka i lau hawane" 
(oia ka loulu). Ua nui loa ko laua anio ana i ka lau hawane, i mea malumalu ua, ke hiki 
i na ku, ua piha kekahi hale o laua. 

A hiki i na ku, holo aku la laua i ka nioana e kali ai i na waa o Keawenuiaumi. 
Mamua o Pakaa o ko laua waa, mahope ke keiki, he lawaia uhu ka Pakaa lawaia, 
manao ia, o kona wahi ia e nalo ai, no ka mea, he lawaia kulou i lalo ka uhu. A ua lawe 
pu no hoi laua ia Laamaomao i kai, ma keia holo ana, a hiki laua, puka ana na waa. 

Legend of Kuapakaa. 


Kuapakaa Prepares to Meet Keawenuiaumi in Search of Pakaa. — Canoe Fleet 
OF Six District Chiefs^ Recognized by Pakaa, Are Taunted by Kuapakaa as 
They Pass. — Keawenuiaumi Greeted with a Chant and \\'arned of Coming 
Storm Is Invited to Land. — On Advice of the Sailing Masters the King 
Sails on. 

KUAPAKAA was the own son of Pakaa. born to him while hving in Molokai, of his 
wife, a high chiefess. The name of Kuapakaa was given to the boy after the 
father. As the boy grew up the father educated him in all the things pertaining 
to the office of an immediate servant under the king; and also in the different branches 
of learning of those days until his education was complete. After Kuapakaa had been 
educated in these things, thev went to the shore to await the coming of Keawenuiaumi in 
his search of Pakaa. 

In the trip out [to meet Keawenuiaumi], Pakaa's paddle, Lapakahoe,^ was taken 
by Kuapakaa, who took the important seat, the one in the stern, while Pakaa took the 
front seat. When they saw the canoes coming, Pakaa kept his eyes down, making be- 
lieve that he was looking for uhu," with his long hair let down over his eyes. They were 
in this position when the canoes came along; some with two men, some with three men 
and so on ; some bearing the food and stewards, some the commanding officers, some the 
women and some the warriors. 

When the canoes were approaching them, Kuapakaa asked of his father, Pakaa : 
"\Miere is the canoe containing my master?" Pakaa replied: "When the rays of the 
sun make their appearance, then the canoe bearing your master will come. The signs by 
which you will know his canoe are these : The sail is doubled down, so that his god 
could be seen, Kaili" by name, standing at its place. You will also see a high compart- 
ment in front in the middle of the raised platform ; there your master sits ; the sailing 
masters are directly behind him." 

While the two were conversing, the canoe of Keawenuiaumi was seen approach- 
ing with its sides glittering, being struck liy the sun's rays while the paddles of the 
rowers were bathed in light. \\'hen Kuapakaa saw the signs as described by his father, 
he said: "Here comes my master." "\\'hereabouts?" "On the outside of us." Pakaa 
said, "Hold up vour paddle."* When this was done, Lapakahoe who was standing up in 
the king's canoe saw it and su reported to the king, saying: "Say, there is a small canoe 
floating there inside of us; some one is holding up a paddle." Keawenuiaumi then said 
to the sailing masters: "Point the bow of the canoe for the small canoe; possibly it has 

'This transfer of Lapakahoe, the favorite steering image of supposed great power which became in time the 

paddle of Pakaa, to his son may be taken as assign- war god of Kamehameha. 

ment of authority. 'An evident recognized signal indicating desired com- 

-Uhu, the parrot-hsh (Culotomiis saiidwicliensis). munication. 

'Kaili, the god of his father Umi, a feather covered 
(78 J 

He Kaao no Kuapakaa. 



MOKu EoNo, Ike ia e Pakaa a Leoleowa ia e Kuapakaa i ko Lakou Kaalo 


No ka Olelo a'o a na Hookele, Holo loa Ke 'lii. 

OL\ no ka Pakaa keiki ponoi, i loaa ia ia nia ka noho ana i Molokai, me kana wahine 
alii, a ua hoopili ia no hoi kona inoa me ko ka makuakane, a ua ao aku no hoi 
kona makuakane iaia ma ke ano o na mea o ke "hi, a me na mea e pih ana ia ia. 
A niakaukau o Kuapakaa i keia man mea, holo laua i kai e kali i ka holo mai o Keawe- 
nuiaumi e imi ia Pakaa. Ma keia holo ana, o ka hoe a Pakaa o Lapakahoe, ia Kviapakaa 
ia mahope o ko laua waa, mamua o Pakaa, e lawaia kaka-uhu ana, me ke kuu o ka lau- 
oho i lalo e loloa ai. A lana mua laua i kai, mahope hiki na waa, ka waa elua kanaka, ka 
waa ekolu kanaka, a pela aku, na waa aipuupuu, na waa pu kaua, na waa o ka wahine, 
na waa o na koa. 

Ninau aku o Kuapakaa i ka makuakane ia Pakaa: "Auhea ka waa o kuu haku?" 
I mai o Pakaa: "Aia a o ke kukuna o ka la, holo mai ka waa o ko haku. Eia ke ano o 
kona waa. Ua aki ia ka pea ma waena, i mea e maopopo ai kona akua, ke ku mai, o 
Kaili ka inoa, a he lunii kiekie mamua, a mawaena, malaila ko haku, a mahope na hoo- 

Ia laua e kamailio ana, holo mai ana ka waa o Keawenuiaumi, hinuhinu ana na 
aoao o ka waa i ka loaa i ke kukuna o ka la, a lilelile ana ka hoe a na hoewaa i ka la. I 
aku la ia i kona makuakane: "Eia kuu haku." "Aia mahea?" "Aia ma waho o kaua." 
I aku o Pakaa: "Oku ia ko hoe i luna." Ia oku ana o ka hoe, ike mai la o Lapakahoe, e 
ku ana i luna o na waa o ke 'Hi, hai ae la ia i ke 'lii : "E! He wahi waa uuku hoi keia e 
lana mai nei maloko o kakou, eia la ke oku mai nei i ka hoe." Olelo aku la o Keawenui- 
aumi i na hookele : "Kau pono ae olua i ka ihu o na waa i keia wahi waa, malama he olelo 


8o Pomander Collection of Hazvaiian Folk-lore. 

a word for us." The reason why the king said this was because while Pakaa had com- 
mand of his canoe, it was liis custom to make a call on any canoe that made signals of 

this kind; hence the king being accustomed with this, ordered that the canoe be directed 
for the small one. When the king's canoe drew near, Pakaa asked of his son: "Where 
is the canoe of your master?" The boy replied: "It is here near us." "Then c^uestion 
your master as to his reason of being here," said Pakaa. Kuapakaa then called out : 

Hold back there ! Hold back ! 

Be still there ! Be still ! 

Be calm there ! Be calm ! 

Gently there ! Gently ! 

The query, the question, whose the canoe? 

"To Keavvenuiaumi belongs the canoe." The boy again asked: "A canoe and 
where is it going to?" "It is a canoe going in search of Pakaa." "Search for Pakaa, 
what is Pakaa?" "A servant." At this Kuapakaa turned and said to his father: "I 
thought you were a chief. I see that you are a servant. Well, what of that any way? 
Supposing you are a servant. I am a chief on my mother's side and shall continue to 
be so as long as I live in Molokai." Pakaa said to the boy: "Ask them again if he is a 
real servant." Kuapakaa therefore asked: "Is he a real servant?" "No, he is not a 
real servant, but a backbone,' a holder of the kahili and bearer of the king's calabash of 
ointment."" By this answer the boy was satisfied that his father was, after all, of chiefly 
grade; so he said to his father: "Your rank as a chief and my mother's position as a 
chiefess, make me a chief of some importance and I shall live as such, here in Molokai." 

The chiefs under Keawenuiaumi, they being the six district chiefs, were the first 
to come by. Before Kuapakaa spoke to the canoe of Keawenuiaumi, he first called each 
of the six chiefs by name, in their order, for Pakaa had already instructed his son in 
everything pertaining to them. 

Wahilani's was the first canoe, it being a beautifully made dotible one; Kuapakaa 
asked his father as to its owner. The father answered : "That is the canoe of Wahilani, 
the district chief of Kohala." Kuapakaa then chanted:' 

He is our chief of Kohala, Wahilani. 

He is not a chief by birth, he is a petty chief, 

One who played hide and seek in the sugar cane hills of Kohala. 

The fish of that land are the grasshoppers, 

On the leaf of the sugar cane, on the grass blade. 

It is a land without fish. 

And the food is the sweet potato. 

That is the fault found against the land. 

Wahilani is not a chief; 

Being a ruler of Kohala, 

He has been called a chief. 

'hi'ikuamoo, literally lizard backbone; a near attend- 'Kuapakaa seems to have been advised of the pecii- 

ant, one executing the orders of a high chief. Kiiamoo, liarities of each of these appointed, rather than hcredi- 

ancicnt name of the mountain paths, which usually fol- tary, chiefs, and treats them and their districts with 

lowed the ridges, hence the lizard back term. sarcasm in his several chants of greeting as tliey pass 

'Kakelc was an ointment composed of coconut oil, or "'"^ '" successive order, 
pounded kukui-nuts and fragrant herbs, with which to 
anoint the body. 

Legend of Knapakaa. 8i 

kana." O ke kumu o ke 'Hi i olelo ai pela, no ka maa ia Pakaa, ia Pakaa e noho ana me 
ke 'Hi, aole e haalele ka waa o ke 'Hi i ka waa c oku niai ana i ka lioe, nolaila, ua maa ke 
'Hi. A kokoke loa ka waa o ke 'lii ia laua, ninau aku o Pakaa i ke keiki : "Auhea ka waa o 
ko haku?" I mai ke keiki: "Eia la ua kokoke." "KaHea ia ka Hana o ko haku," pela 
mai o Pakaa. Alaila, kahea o Kuapakaa : 

\\\\n\ la, kipii ! 
I loolai la, hoolai ! 
Moopohu la, hoopohii ! 
Hoomalino la, hoomalino ! 
Ouiii, o ninau, nowai he waa ? 

"No Keawenuiaumi he waa." Ninau aku ke keiki: "He waa e holo ana i hea?" 
"He waa e holo ana e imi ia Pakaa." "Imi ia Pakaa. heaha o Pakaa?" "He kauwa." I 
aku o Kuapakaa i kona makuakane, ia Pakaa: "Ka i no he 'Hi oe, he kauwa ka oe. Hea- 
ha la, he kauwa no oe, a he 'Hi no wau ma ka auao o ko'u makuahine, nolaila, alii no ko'u 
noho ana ia Molokai nei." I aku o Pakaa i kc keiki, ninau ia aku: "He kauwa io?" No- 
laila, ninau o Kuapakaa: "He kauwa io." "Aole he kauwa io; he iwi kuanioo, he paa 
kahili, he lawe i])u kakele." Maopopo ma keia olelo, he kaukau alii kona makuakane o 
Pakaa, i aku ia ia Pakaa: "O kou wahi alii auanei, o ko kuu makuahine, alii no ko'u noho 
ana ia Molokai nei." 

No na 'Hi malalo o Keawenuiaumi, oia na 'Hi aimoku o Hawaii, eono moku, eono 
alii. Mamua ae o ke kamailio ana o Kuapakaa me ka waa o Keawenuiaumi, oia ka wa i 
hea pakahi ia ai na inoa o na 'Hi, e like me ko lakou noho ana, a ua ao no hoi o Pakaa ia 
mea i kana keiki. I ka wa i hiki mai ai ka nnia o na waa, hoomaka ia e ninau i kona ma- 
kuakane. O Wahilani ka waa niua. Hiki ana he kaulua maikai, ninau aku o Kuapa- 
kaa: "No wai keia waa?" "No Wahilani, oia kc 'Hi o Kohala." la manawa, oli aku la o 

Kuapakaa : 

(J ua alii o niakou o Koliala, o Wahilani. 

Aole no hoi he 'Hi, he kaukau alii no, 

He peepee puko no Kohala, 

Ka ia o ia aina, he unihi, 

I ka lau o ke ko, i ka pua o ka mauu. 

lie aina ia ole, 

O ka uala ka ai, 

O ke kee ia o ia aina, 

Aole no hoi o Wahilani he 'Hi ; 

O ka ai ana ia Kohala, 

Olelo ia he 'Hi. 

Memoirs B. P. B. Museum, Vol. V. — 6. 

82 Pomander Collection of Hazvaiian Folk-lore. 

By these words of the boy, Wahilani was made very angry and so he made reply : 
"When did you ever know that, you deceitful boy?" With this Wahilani set ofif. 

The second canoe was Ehu's. Another beautiful double canoe came along, the 
one belonging to Ehu, the chief of Kona. On the approach of this canoe, Kuapakaa 
asked of his father: "Whose canoe is that?" "It is the canoe of Ehu, the chief of 
Kona." Kuapakaa then chanted out : 

Our chief of Kona, Elm, is not a chief by birth ; 

But as Keawenuiaumi went and lived in Kiholo, 

Ehu came down from the uplands with bundles of potatoes, 

And gave them to the king. 

Ehu then became an adopted son, 

And Keawenuiaumi gave him Kona, 

Therefore Ehu became a chief. 

Because of this chant (if Kuapakaa, Ehu became angry and said: "You are the 
most conceited boy I know of. Where did you ever know of me?" With this he sailed 
off in a rage. 

The third canoe was Huaa's. As this canoe approached Kuapakaa asked of his 
father: "Whose canoe is this?" "It is the canoe of Huaa, the chief of Kau." Kua- 
pakaa then chanted as follows : 

Our chief of Kau, Huaa, 

He is not a chief [by birth], but a petty chief. 

He is a beater of the ilima of Kamaoa ; 

By this way the people of that land get water to wash in. 

And it is the main fault of that land 

For I have lived there and know. 

This angered Huaa and he too sailed off. 

The fourth was the canoe of Hikinaakala. Another canoe approached, and the 
boy asked of Pakaa, and was told that it was the chief of Puna, Hikinaakala.** Kua- 
pakaa then chanted: 

Our chief of Puna, Hikinaakala, is not a chief [by birth] ; 
He is like the prickly edges of the hala leaf; 
But since he became possessed of Puna, 
He is said to be a chief. 
He is not a chief. 

This angered Hikinaakala and he sailed away. 

The fifth canoe was that of Kulukulua. As it approached Kuapakaa again in- 
quired of his father : "Whose canoe is this ?" "That is the canoe of Kulukulua," the chief 
of Hilo." Kuapakaa then chanted as follows: 

'This chief of Puna, "Sun of the East," is given the Umi came to power and is said to have been the first 

proverbial term for the district where the sun rises— king and district conquered by Umi, in retaliation for 

Hawaii s eastern section. iU treatment while on a visit incognito. This chief could 

'This name first appears as king of Hilo at the time not have been that conquered king. 

Legend of Kuapakaa. 83 

Ma keia olelo a ke keiki, huhu o Wahilani, a olelo aku la : "I nahea kou ike ana, 
e na keiki hoopunipuni ?" Nolaila holo o Wahilani. 

O Ehu ka waa alua. Hoea hou he waa kaulua maikai, o Ehu ia, o ke 'Hi o Kona. 
Ninau aku o Kuapakaa i ka makuakane: "No wai keia waa?" "No Ehu ke 'Hi o Kona." 
Ia manawa, oli aku la no o Kuapakaa : 

O ua 'lii o makou o Kona, o Ehu, aohe alii : 

O ka hele ana aku o Keawenuiauini a noho i Kiholo, 

Iho mai o Ehu me na kiki uala, 

A haawi i ke 'lii. 

Lilo o Ehu i keiki hookama, 

Haawi o Keavvenuiaunii ia Kona nona, 

Nolaila, alii o Ehu. 

Ma keia olelo a Kuapakaa huhu loa o Ehu, a olelo aku la: "He oi oe o ke keiki 
hoopunipuni ; i hea kou ike ana i ko makou ano?" Holo aku ia me ka huhu. 

O Huaa ka waa akolu. Hoea hou mai la he waa. Ninau o Kuapakaa i ka ma- 
kuakane: "Owai keia waa?" "O Huaa, o ke 'Hi o Kau." Oli mai la o Kuapakaa: 

O ua 'Hi o makou o Kau, o Huaa, 
Aohe alii, he kaukau alii no. 
He kaka lau ilima no Kamaoa, 
Ka wai auau no ia o ia aina, 
A o ko laila kee no ia, 
Ua noho au i laila a ike. 

Huhu o Huaa a holo aku la. 

O Hikinaakala ka waa aha. Hoea hou mai la he waa hou, ninau no keia ia Pakaa, 
hai mai la no, o ke 'Hi o Puna, o Hikinaakala. Oli mai la o Kuapakaa: 

O ua 'lii o makou o Puna, o Hikinaakala, aohe alii. 
He makakokala, lauhahala ooi ; 
O ka ai ana ia Puna, 
Olelo ia ai he alii, 
Aohe alii. 

Huhu o Hikinaakala a holo aku la. 

O Kulukulua ka waa alima. Hoea hou mai la he waa, ninau no o Kuapakaa i ka 
makuakane: "Owai keia waa?" "O Kulukulua, ke 'Hi o Hilo." OH mai la o Kuapakaa: 

84 Fornander Collection of Hawaiian Folk-lore. 

Our chief of Hilo, Kulukulua, is not a chief [by birth] ; 

He is a snarer of the slirimps of Waiakea; 

After the snaring, 

He places the outside covering of the coconut on his ears. 

This is the fauU of the land ; 

But since he became possessed of Hilo, 

He is called a chief. 

This angered Kulukulua and he sailed off. 

The sixth was the canoe of Wantia. Upon its ai)i)riiacli the boy asked of Pakaa 
as to its owner, and Pakaa rephed: "It is Wanua, the chief of Haniakua." 

Our chief of Haniakua, Wanua. 

He is not a chief by birth ; 

He is a snarer of the eels of Hamakua. 

The fingers with the bait are placed on the rocks, 

The small eels would then crawl between the fingers 

And the eels placctl in the calabash. 

But since he became jMssesscd of llamakua 

He is called a chief. 

He is not a chief. 

This chief also became angry and sailed off. 

These chiefs all went on, and all angry with the boy, because he had told them 
that they were not chiefs by birth, an<l also for telling the faults relating to their respec- 
tive districts. 

(We will now take up the facts relating to the canoe of Keawenuiaumi, afore- 
mentioned, which the narrator said should be inserted later, and was therefore out of 
place; care, however, should be taken in its perusal by which it may be plainly seen 
that the six canoes bearing the district chiefs were the first to meet the canoe of Kua- 

It was Lapakahoe,'" the younger brother of Pakaa, that replied to the question, 
that it was the canoe of Keawenuiaumi. At this reply Kuapakaa chanted as follows:" 

When the canoe is pushed ahead, 

The cause of the storm is come. 

Like a slanting clifif, dark and black 

Is the top of the Aluli mountain, because of the storm. 

Like black raiment that is worn 

Ls the face of the cliffs of Kawaikapu. 

Running as though seeking every crevice 

Is the water that comes. 

The mountains appear to be filled, 

The sound is heard in the heaven. 

The voice is echoed back. 

The voice of the weeping sea, 

'"Pakaa had taken his brother's name for his paddle of "The first chant may be likened to a greeting, while 

authority, one meaning of which is, "paddle alacrity." the second is clearly that of a warning. 

Legend of Kuapakaa. 85 

O iia 'Hi o makou o Hilo, o Kulukulua, aohe alii ; 

He pahelehele opae no Waiakea ; 

A pan ke pahelehele ana. 

Kail ae la i ka pulu niu i ka pepeiao. 

O ke kee no hoi ia o ia aina. 

O ka ai ana ia Hilo, 

Olelo ia ai he 'lii. 

Hiihii o Kulukulua a hnlo aku la. 

O Wanua ka waa aono. Hoea hou he waa, ninau no ia Pakaa, hai niai la no o 
Pakaa: "O Wanua, o ke 'Hi o Hamakua." 

O ua 'Hi o makou o Hamakua, o Wanua, 

Aole alii maoli ; 

He pahelehele puhi no Hamakua. 

Waiho aku na mananiana lima i ka paala me ka maunu, 

Pii mai la ka puhi a komo i na mananiana 

Hoolei iho la i ka ipu. 

ka ai ana ia Hamakua, 
Olelo ia ai he 'Hi : aohe alii. 

Huhu ia alii a holo aku la. 

Pau na 'Hi i ka holo i niua, nie ko lakou inaina i ke keiki, i ka hoole ia lakou aohe 
alii, a i ka hai i ke kee o ka aina. 

(Maanei e hoomaka ai ka olelo no ka waa o Keawenuiaumi i olelo niua ia ae nei; 
aka, no ka olelo nuia ana mai o ka niea malania kaao mahope o keia ; nolaila, ua kau e ia 
na olelo no Keawenuiaumi a me kona waa mamua, aka. he pono no e noonoo i ka heluhelu 
ana, a malaila e maopopo ai, he mua na waa o na 'Hi eono o Hawaii.) 

O Lapakahoe ka mea nana i olelo mai no Keawenuiaumi ka waa; nolaila, paha 
aku ai o Kuapakaa, penei : 

A nou ka waa, 

Ua hiki ke kumu ino, 

Ke kakai kepa, ua lauli elehiwa 

Ke poo o ka mauna o Alnli i ka ino, 

Me he aahu eleele la i lohia 

Ke aloalo pali o Kawaikapu, 

1 holoa e ka holopoopoo, 
Moku kihe o ka wai. 
Pihapiha na mauna ke ike aku, 
Lele koha i ka lani, 

Ka leo o ke kuaiwa lea, 
Ka leo o ke kai uwe, 

86 Fornander Collection of Hawaiian Folk-lore. 

Urging onward the rising sea. 

Like the clouds at Kikiopua 

Is the flying and swimming outrigger of Malelewaa. 

The burden is swung to the back, 

Kaula looks as though climbing from behind. 

The cliffs of Wailau are joined and plated one on top of another, 

They are joined and plated, 

On the top of Pueohulunui, 

The cliffs where the owls fly. 

Kuapakaa then chanted of the storm: 

Gently ! Gently ! Gently ! 

Comes the rain, the wind, the storm, 

From Puulenalena, from Hilo, 

From Hokukano, from Waioloniea, 

From the raising of the paddle from under the buttock, 

At the thought, at the pebbles, 

At the cutting down of the iako, at Kainaliu, 

The iako at the rear. 

At the opening between the two sailing masters. 

Get up from your seats. 

Take out your paddles, 

Pull up the weight, 

Watch for the waves 

As they twist and rise, 

As the waves twist and beat 

On the outside of the canoe ; 

The wave is become quiet at the bow, 

Swing the canoe around and let the wave pass between, 

The water on the outside meet at the opening, 

The wave is a welcome thing to a castaway. 

But here I am, O death ! 

Death to you is the small wave. 

Death to you is the large wave, 

Death to you is the long wave. 

Death to you is the short wave, 

The follower of Kuloku, 

The roaring, the trembling. 

The ooZ-m'^ the lauloa,^" 

The waves that open up. 

The waves that will perchance open up my canoe. 

It will swamp. Because of the swamping of the small canoe. 

The large canoe will also swamp. 

Bind the paddles together, 

For they will be the only burden of a swamped canoe ; 

The small paddle, the large paddle, 

The long paddle, the short paddle ; 

"Oopu, the fresh water fish, goby (Eteotris fusca). "I.auloa, one of the varieties of taro. 

Legend of Kuapakaa. 87 

E hoeu aku ana i ke kai awe, 
Ua like me ke ao i Kikiopua, 
Ke ama lele aukai o Malelewaa. 
Hoolewa ka ukaiia i ke kua, 
Pii Kua o Kaula mahope. 
Pali kui pali hono Wailau ma, 
Kui aku, hono aku ka pali, 
I luna o Pueohulunui, 
I ka pali pueo e lele la. 

Alalia, paha hou o Kuapakaa no ka inn: 

Kiauau ! Kiauau ! Kiauau ! 

Hiki ka ua, ka ino, ka makani. 

No Puulenalena, no Hilo, 

No Hokukano, no Waiolomea, 

No ka ina a ka hoe i ka eke, 

A ka noonoo. ka iliili, 

A kua iako i Kainaliu, 

A ka iako i ka hope, 

A ka poho i na hookele. 

Eu mai ka lemu, 

E pana na hoe, 

Huki ka lana, 

Nana ia ka ale 

O ka will, o ke pani, 

O ke kaa mai na o ka ale 

H ue ma waho o ka waa ; 

Ke hoolulu la i ka ihu o ka waa la, 

Hookaa ia ka waa ku maloko, 

O ka wai mawaho a luii me ka puka, 

Punahele kaele i ka olulo. 

Eia hoi au, e ka make ! 

A make oe i ka ale iki, 

A make oe i ka ale nui, 

A make oe i ka ale loa, 

A make oe i ka ale poko, 

O ka ukali o Kuloko, 

O ka hakui o ka nei, 

O ka opuu o ka lau loa, 

O ka ale hue, 

E hue mai auanei ka ale i ou waa. 

Make ! no ka waa iki ka make. 

Make ka waa nui. 

Pua mai o na hoe, 

O ka ukana ia a ka waa make ; 

O ka hoe iki, o ka hoe nui, 

O ka hoe loa, o ka hoe poko ; 

88 Poniaiidcr Collection of Hcm'aiiaii Folk-lore. 

The small bailing cup, the large bailing cii]), 

The long bailing cup, the short bailing cup, 

The coarse bailing cup, the thin bailing cup. 

After rescuing the several things from the swamped canoe, 

Comes the thought to refloat the canoe. 

That block of wood, this block of wood [the waves]. 

That rope is drawn, this rope is drawn ; 

Some will rush there, some will rush here, 

The large wave will rise. 

The small wave will break. 

The sticks at the bow will fly off. 

The sticks at the stern will fly off. 

The priest is at last separated [from the king], 

The connection is become of no value, on a day of peril. 

The sea separates them, the cold is intense, 

The uku is softened, that snub-nosed thing. 

Your reputation, ye sailing masters. 

Ye prophet and priest, is injured. 

Had the sailing masters seen the star 

You would liave reached land. 

Keawenuiaunii tlien inquired of his sailing- masters, the priest and the prophet, as 
to their conclusion, iji the matter of the coming storm, and to see if the predictions made 
by the boy were to come true, for the king was afraid. These men all assured the king 
that the words of the boy were void of the truth and were entirely false. By this as- 
surance the king's fear disa])peared and he gave way to their advice, therefore the boy 

again chanted : 

The eyes have been covered by the sea, 

They have failed to see the rows of isles. 

Death you will meet in the days of Ku, 

The days when the currents draw outward. 

As the currents draw outward. 

The open mouth of the shark will meet you, 

The mouth of the shark. 

The mouth of the wave. 

Will close over you and you die; 

You will then return to Hawaii in spirit." 

You stubborn king. 

Come ashore, it is stormy, 

1 lad you come yesterday 

You would have arrived in safety. 

Again Keawenuiaunii inquired of his canoe men as well as of the others, saying: 
"How about us? Shall we land as requested by the boy, for he says, if we continue we 
will return to Hawaii in spirit?" The sailing masters replied: "Who is going to land 
on such a fine day?" 

'*A gentle hint of the only probable way they would get back to Hawaii. 

Legend of Kiiopakaa. 89 

O ke ka iki, o ke ka luii, 

O ke ka ba, o ke ka poko, 

O ke ka peekue, o ke ka lahilalii. 

Pan ka hemahema o ka waa make, 

ATanao hoolana ka waa. 

kela lona o keia lona, 

Ume kela kaula ume keia kaiila ; 

riolo kela kini liolo keia kini, 

Kii ka nalu nui, 

Popoi ka nalu iki, 

I,ele na laau ihu, 

Lele na laau hope. 

Kai ka pili a ke kahuna, 

Ke paa kuleana ole o ka la make, 

Wehe ke kai anu ka lia, 

Pulu ka uku, kela mea i koki. 

.\lina ouktni e na hookele, 

A me ke kilo, ke kahuna, 

E ike ai c na hookele i ka hoku la, 

1 na la ua pae i uka. 

Alaila ninau ae la o Keawenuiaumi i na hookele, ke kahuna, ke kilo, i ko lakou 

ike, a nie na loina, i ka pono a me ka hewa, no ka mea, ua makau o Keawenuiaumi i ka 

oleic a ke keiki. Hoole mai la lakou, aolic oiaio o ka olelo a ke heiki, he wahahee, ma 

keia hoole a lakou, hoolohe aku la ke 'Hi o Keawenuiaumi ; nolaila, paha hou mai la ke 

keiki, penei : 

Uhi ia ae la na maka e ke kai ! 

Pale ka ike i ka lalani o ka moku. 

Make eia i na Ku, 

I na la wehe o ke au i waho. 

Wehe aku auanei ke au i kai, 

E hamama mai ana ka waha o ka niano, 

O ka waha o ka mano, 

O ka waha o ka ale, 

Popoi iho ia oe la make; 

Ploi uhane i Hawaii. 

E ke 'lii kuli la, 

E pae, he ino, 

E holo ia mai i nehinei, 

Ina la ua pae. 

Ui hou aku o Keawenuiaumi i na hoewaa a me na mea a pau loa : "Pehea kakou 
e pae, e like me ka olelo a ke keiki? No ka mea, ina kakou e holo, hoi uhane ia Hawaii." 
Alaila, pane mai na hookele: "Na wai hoi ka pae aku o ka la malie." 

90 Fornandcr Collection of Hawaiian folk-lore. 

The heavens are cloudless, 

The shrubs are without moisture, 

The clouds have returned to the mountains, 

The wind has returned to Kumukahi, 

The pointed clouds have returned to Awalua, 

The soft breezes are wafting over the waves, 

The canoes have gone, a raging surf has arisen. 

The canoes have gone to the windy cape. 

The sea and the water have returned to Manawainui, 

Whence is the storm to come as predicted by the boy? 

At this, Lapakahoe asked of the boy: "Who gave you such knowledge?" The 
boy replied: "Such learning is common with the small boys of this land of Molokai.""' 
Lapakahoe said: "Such knowledge was not imparted to you from any one else, not even 
by Kahikiokamoku,"' the king's favorite friend; there are only two of us who have ac- 
quired such knowledge, myself and my elder brother," Pakaa. We composed those lines 
in honor of our master Keawenuiaumi." Lapakahoe then asked of the boy: "If you 
know the whereabouts of Pakaa above here, you must tell us." "There is no such man 
here, but we have heard that he is living on Kaula" [replied the boy]. This ended La- 
pakahoe's remarks and he thought that the information given by Keawenuiaumi, relat- 
ing to Pakaa as living on Kaula, was the truth after all. This information was given 
in a dream. 

The sailing masters then called out to the paddlers, those in front and in the rear, 
to go ahead ; btit Lapakahoe countermanded the order, for he was interested in the boy. 
When Pakaa saw that the canoe was preparing to leave, he requested the boy to con- 
tinue chanting. 

The pointed clouds have become fixed in the heaven. 

The pointed clouds grow quiet like one in pains before childbirth. 

Ere it comes raining heavily, without ceasing. 

The umbilicus of the rain is in the heaven, 

The streams will yet be swollen by the rain, 

The roar of thunder, the shock of the earthquake, 

The flashing of the lightning in the heaven. 

The light rain, the heavy rain. 

The prolonged rain, the short rain. 

The rain in the winter comes slanting, 

Taking the breath away, pressing down the hair, 

Parting the hair in the middle. 

One sleeps doubled up, one sleeps with the face up. 

When anger rises, the hand acts tardily. 

Trouble has overcome thee, stubborn master. 

See, ye sailing inasters, it has come; 

Trouble will overtake you in mid ocean, 

"A rather characteristic reply to denote superiority of "The brother Lapakahoe detects traces suggestive of 

intellect. Pakaa that leads him to assume authority over the sail- 

"Kahikiokamoku, an epithet probably of Pakaa's for ''iS masters, in liopes of further light on the object of 

his efficient stewardship. 'Ii^'T search. 

Legend of Kuapakaa. 91 

Ua paihi o luna, 

Ua maloo wai ole ka nahelehele, 

Ua hoi ke ao a ke kuahiwi, 

Ua hoi ka makani a Kumukahi, 

Ua hoi ka opua a Avvalua, 

Ua hoi ka pauH makani kualaii, 

Ua hoi ka waa hooulu he kaikoo, 

Ua hoi ka waa i ka lae makani, 

Ua hoi ke kai ka wai a Manawaimii, 

No hea hoi ka ino a ia keiki ? 

la wa, ninaii mai o Lapakahoe: "I loaa ia oe, ia wai?" "He mea loaa wale no ia 
i kamalii o keia aina o Molokai." Olelo niai o Lapakahoe: "Aole i loaa na ia hai, aole 
ia Kahikiokanioku, ke aikane punahele a ke 'Hi ; elua wale no maua i loaa na mele, 
owaii, o ko'u kaikuaana o Pakaa, i haku no maua no ko maua haku no Keawenuiaumi." 
Alalia, ninau mai la Lapakahoe: "Ina ua ike oe eia o Pakaa i uka nei, e hai mai oe?" 
"Aole ia kanaka ia nei, ua lohe nae makou aia i Kaula kahi i noho ai." Nolaila hooki 
o Lapakahoe i ka olelo, a manao iho la ia he oiaio ka olelo a Keawenuiaumi, i loaa ai 
ma ka moe uhane i Hawaii. 

Kahea mai na hookele, e hoe o mua me hope ; hoole o Lapakahoe, no ka mea, ua 
nanea o Lapakahoe i ka olelo a ke keiki. A no ka makaukau o na waa e holo, olelo aku 
o Pakaa ia Kuapakaa: "E kahea ia." 

Hooku ka opua i ka lani, 

Ke hoona ae la ke kuakoko wai na o Kaopua, 

Ka hiwahiwa polohiwa a ka ua. 

I hana e ka piko a ka ua i ka lani, 

Ilalona e ka aukuku a ka ua, 

Kui ka hekili, nei ke olai, 

Lapalapa ka uwila i ka lani. 

O ka ua iki, o ka ua nui, 

O ka ua loa, o ka ua poko, 

O ka ua hooilo ke moe, 

Pili ka hanu, pepe ka lauoho, 

Hai ka lauoho i waena. 

Moe lapuu, moe i luna ke alo. 

Nau ke kui, lohi ka lima ; 

Make la e ka haku hoopaa, 

Na iho e na hookele paa. 

Make i ka nioana. 

92 Poniaudcr Collection of Ifaicaiian Polk-Iorc. 

You liave gone out to sea and have l)econie castaways, 

You are spoken of as castaways. 

You will cut out hooks from the teeth of sharks, 

And fasten them to the fish-line, the fish will bite, 

The paka eel, the ulua, 

[For] Kaulua is the month. 

Take good care of the favorite son. 

Else he will he washed away by the sea of Kaulua. 

T,et the canoe therefore come ashore. 

There is food ashore, there is kapa, there is malo. 

Live out the stormy days and continue on your way when it 

becomes calm. 
Then you can sail away, my master. 
This is a stormy day ; yesterday was the calm day. 

Upon hearing- thi.s, Keawentiiaunii asked of his canoe men : "What about the 
words of the boy?" "He is a deceiving boy; tliere is no storm. Where are the clouds ? 
Where are the pointed clouds? Where is the rain? Where is the wind? Where is the 
lightning? Where is the thunder, whereby we would know that the boy is telling the 
trutli? This day will land us in Kaula and you shall see your servant Pakaa." 


KuAPAKAA Chants the Winds of Hawaii. — The King, Angered, Bids His Men 
Paddle on. — Winds of Kauai, Niihau and Kaula. — Winds of Maui and Molo- 
KAi. — Of Halawa. — Chants the Name of His Master. — Of His Unci,e and 
Men. — Pakaa Orders the Winds of Laamaomao Released. 

Kuapakaa said to his father: "The men are advising the king to go on." Pakaa 
said to the boy: "Call out for the winds of Hawaii."^* 

the; winds of hawah. 

There they are ! There they are ! There they are ! 

The apaapaa is of Kohala, 

The naulu is of Kawaihae, 

The kipuupuu is of Waimea, 

The olauniu is of Kekaha, 

The pili-a is of Kaniku, 

The ae is of Kiholo, 

The p<jhu is of Kona, 

The niaaakualapu is of Kahaluu, 

The pilihala is of Kaawaloa, 

The kehau is of Kapalilua. 

The puahiohio is of Kau, 

The hoolapa is of Kamaoa, 

The kuehulepo is of Naalehu, 

"Here begin the local winds, l)y n.inic, peculiar to the various dislricls of llie iliffereiil islands. 

Legend of Kuapakaa. 93 

Holo aku a kai kua olulo, 

He olulo kau olelo. 

Okioki ia i ka niho niano ka ia, 

Kaa i ke olona ai mai ka ia, 

He paka, he ulua, 

O Kaulua ka malama, 

Malama ke keiki punahele, 

O lilo i ke kai a Kaulua, 

O ka waa no e pae, ' 

He ai o uka, he kapa, he malo, 

Noho, he la iiio a malie holo, 

Alalia holo, e kuu haku. 

He la ino keia, i nehinei ka la malie. 

Alalia, ninau ae la o Keawenuiaumi i ka poe ike o kona waa : "Pehea ka olelo a ke 
keiki.-'" "He keiki wahahee; auhea ka inn, aiihea kc ao, aiihea ka opua, auhea ka ua, 
auhea ka makani, auhea ka uwila, auhea ka hekili, c iiianao ai oc he oiaio ka olclu a ke 
keiki? O ko la no keia pae i Kaula, ike oe i ko kauwa o Pakaa." 


Mele o Kuapakaa 1 na Makani o Hawaii. — Huiiu ke Alii, Kauoha i Kona mau 
Kanaka e Hoe. — Na Makani o Kauai, Niiiiau a me Kaula. — Na Makani o 
Maui a me Molokai. — O Halawa.— Heluiielu Oia i ka Inoa o Kona Haku. — 
O Kona Makuakane a me na Kanaka. — Kauoha o Pakaa e Hookuu ia na Ma- 
kani A Laamaomao. 

Olelo aku o Kua])akaa i ka makuakane : "Ke olelo ae la ua poe kanaka nei i ke 
'lii c holo no." I aku Pakaa i ke keiki: "Kahea ia ko Hawaii makani." 


Aia la ! aia la ! aia la ! 

He apaapaa ko Kohala, 

He naulu ko Kawaihae, 

He kipuupuu ko Waimea, 

He olauniu ko Kekaha, 

He pili-a ko Kaniku, 

He ae ko Kiholo, 

He pohu ko Kona, 

He maaakualapu ko Kahaluu, 

He pilihala ko Kaawaloa, 

He kehau ko Kapalilua, 

He puahiohio ko Kau, 

He hoolapa ko Kamaoa, 

He kuehu lepo ko Naalehu, 


94 Pomander Collection of Hazvaiian Folk-lore. 

The uwahipele is of Kilauea, 

The awa is of Leleiwi, 

The puulena is of Waiakea, 

The uluau is of the cliffs of Hilo, 

The koholalele is of Hamakua, 

The holopoopoo is of Waipio, 

The end of that wind, 

The end of this wind, 

Join and cause a whirlwind. 

Place the burden on the back, 

Thus a load is given to the swamped canoe. 

Because the small canoe is swamped, 

The large canoe will meet the same fate. 

Troubles will overtake the king, troubles will overtake the priest, 

Troubles will overtake the unstable ones, the followers of the king. 

The different officers of the king. 

They will search out, they will study out. 

To locate the stars in the heaven. 

The red star, the string of stars ; 

They hasten singly, 

They hasten by twos. 

Say, Keawenuiaumi, come ashore. 

Yesterday was the calm day ; 

Had you come yesterday, you would have reached your destination. 

This is a stormy day. 

When Keawenuiaumi heard this, he became angry with the boy ; because the boy 
was calhng for the winds. He then ordered his men to paddle on. When Kuapakaa 
heard the order he said to Pakaa his father: "The king is saiHng ofif." Pakaa repHed: 
"Call for the winds of Kauai and Niihau." 


Arise, look you to the winds of Laamaomao ! 

Roaring in the mountains, 

A sign of the coming of the wind at Kapaa ; 

The wind is there at Kauai. 

The moae is of Lehua, 

The mikioi is of Kawaihoa, 

The naulu is of Niihau, 

The koolau is of Kaulakahi, 

The lawakua is of Napali, 

The lanikuuwaa is of Kalalau, 

The lauae is of Honopu, ' 

The aikoo is of Nualolo, 

The kuehukai is of Milolii, 

The puukapele is of Mana, 

The moeahua is of Kekaha, 

The waipaoa is of Waimea, 

The makaupili is of Peapea, 

Legend of Ktiapakaa. 95 

He uvvahi a pele ko Kilauea, 
He awa ko Leleiwi, 
He puulena ko Waiakea, 
He uluau ko Hilo paliku, 
He koholalele ko Hamakiia, 
He holopoopoo ko Waipio, 
O ka welelau o kela makani, 
O ka welelau o keia makani, 
Puili puahiohio. 
Haawe ka opeope ma ke kiia, 
Loaa ka ukana a ka waa make. 
No ka waa iki ka make, 
Pau pu me ka waa nui. 
Make ke 'Hi, make ke kahuna. 
Make ka pulewa, ka hailawa, 
Ka lawa uli, ka lawa kea. 
O ka huli, o ka noonoo, 
E ike i ka hoku o ka lani. 
O hoku ula, o hoku lei, 
O auau pakakahi, 

auau paka lua, 

E Keawenuiaumi, e pae. 

1 nehinei ka la malie, 

E holo ia mai, ina la ua pae, 
He la ino keia la. 

A lohe o Keawenuiaumi, liuliu iho la ia i ke keiki, no ka hea ana i ka makani; 
nolaila, olelo aku la ia i na hoewaa e hoe. I aku o Kuapakaa i ka makuakane ia Pakaa; 
"Holo ke "Hi." I mai o Pakaa: "Hea ia ko Kauai makani, me ko Niihau makani." 


Ala, i ka nana mai oe e ka makani a Laamaomao ! 

Ke uwalo la i ka pae mauna, 

He hoailona makani hono ia no Kapaa ; 

Aia ka makani la i Kauai. 

He moae ko Lehua, 

He mikioi ko Kawaihoa, 

He naulu ko Niihau, 

He koolau ko Kaulakahi, 

He lawakua ko Na Pali, 

He lanikuuwaa ko Kalalau, 

He lauae ko Honopu, 

He aikoo ko Nualolo, 

He kuehu kai ko Milolii, 

He puukapele ko Mana, 

He moeahua ko Kekaha, 

He waipaoa ko Waimea, 

He kapaahoa ko Kahana, 

He makaupili ko Peapea, 

96 Fornander Collection of Hazuaiian Folk-lore. 

The aoaoa is of Hanapepe, 

The naulu is of Wahiawa, 

The kuuanu is of Kalaleo, 

The ae is of Lawai, 

The malanai is of Koloa, 

The kuianianiiii is of Weliweli, 

Tiie inakahuena is of Kapea, 

The one-haH is of Manenene, 

The kooinakani is of Mahaulepii, 

The paupaii is of Kipu, 

The alaoH is of Huleia, 

The waikai is of Kalopaki, 

The kaao is of Hanamaulu, 

The waipuaala is of Konolea, 

The waiopua is of Waikia, 

The waiolohia is of Nahaiiahai, 

Tiie inuwai is of Waipouli, 

Tile hoolua is of Makaiwa, 

Tiie kehau is of Kapaa, 

The malaniakiniaiki is of Keaha, 

The hulikia is of liaiiaikawaa, 

The amii is of Anahola, 

The kololio is of Moloaa, 

The kuikaiiiui is of Koolaii, 

Tlie meheii is of Kalihiwai, 

Tlie nan is of Kalihikai, 

Tlie luha is of Hanalei, 

The waiamau is of Waioli, 

The puunahele is of Waipa, 

The haukolo is of Luniahai, 

The hipiia is of Wainiha, 

Tile pahelehala is of Naue, 

The liiiiahuli is of Haena, 

Tlie water from the handle of the paddle on the cliff. 

The end of that wind, 

The end of this wind, 

They meet in a whirlwind, 

They beat on the low lands. 

The storm is come, come ashore, 

Yesterday was the calm day; 

Had you come then you would have made land. 

These were the names of the winds of Katiai, as called out by the boy, and they 
are known by these names to this day. 

As soon as Knapakaa ceased calling for the winds, a great roar was heard, like the 
coming of a mighty storm, by the people in the canoe of Keawenuiaumi. At the roar 
of the coming storm, Pakaa said to the boy: "You made a mistake in first calling for the 
winds of Kauai and Niihau. "S'ou see you had called for the winds of Hawaii, those in 
the east; you should have followed with the wind of Kaula, the wind in the west." Kua- 
pakaa then called for the wind of Kaula : 

Legend of Kuapakaa. 97 

He aoaoa ko Hanapepe, 

He iiaiilu ko Wahiawa, 

He kmianu ko Kalaheo, 

He ae ko Lawai, 

He malanai ko Koloa, 

lie kiiianianini ko Welivveli. 

1 le niakahuena ko Kapaa, 

He one-hali ko Maiienene, 

He koomakani ko Mahaulepu, 

He paupua ko Kipu, 

He alaoli ko Huleia, 

He waikai ko Kalapaki, 

He kaao ko Hanamaulu, 

He waipuaala ko Konolea, 

He waiopua ko Wailua, 

He waiolohia ko Naliaiiahai, 

He inuwai ko Waipouli, 

He hoohia ko Makaiwa, 

He kehau ko Kapaa, 

He malamalamaiki ko Kealia, 

He hulilua ko Hanaikawaa, 

He amu ko Anahola, 

He kololio ko Moloaa. 

He kiukainui ko Koolaii, 

He meheu ko Kalihiwai, 

He nau ko Kalihikai, 

He lulia ko Hanalci, 

He waiamau ko Waioli, 

He puunahele ko Waipa, 

He haukolo ko Luiiiahai, 

He lupua ko Wainiha, 

He pahelehala ko Naue, 

He limahuli ko Haena, 

O ka wai kuauhoe i ka pali, 

O ka welelau o kela makani, 

ka welelau o keia makani, 
Puili puahiohio, 

Lele ae la aia i kai, 
Pae ae la i uka he ino, 

1 nehinei ka la malie, 

E liolo ia niai ina ua pae. 

Oia na makani o Kauai, a ke keiki i kahea ai, a pela no a hiki i keia la. 

A hooki o Kviapakaa i ke kahea ana i na makani, ua lohe ia ka halulu, me he nu 
makani la i na waa o Keawenuiaumi. I mai o Pakaa i ke keiki : "Hewa ia oe i ko kahea 
mua ana i ko Kauai me Niihau, no ka mea, ua kahea oe i ko Hawaii makani, oia ka 
welelau hikina; e kahea oe i ko Kaula, oia ka welelau komohana." Alaila, kahea o Kua- 
paka i ko Kaula makani : 

Memoirs B. P. B. Museum, Vol. V, — 7, 

98 Foniandcr Collection of Haivaiiaii Polk-lorc. 


Down by the rock of Ola, 
The black bird begged. 
The bird of Kaula begged. 
Floating up there above Waahila, 
The Ijird of Kaulanaula, 
The younger isle, given birth by Hina. 
The ekeeke is the wind of Kaula ; 
Give me, give me, give nie the wind. 

In this call of Kuapakaa for the wind of Kaula, Keawcnuiaunii, said: "You 
have indeed chanted well, boy ; but in thus calling for the wiiid, you committed a grave 

Keawenniaumi then gave orders to his canoe men and sailing masters to paddle 
ahead. The peoi)le from the rear to those in the middle of the canoe, then dipped down 
their paddles; but those in front, did not dip theirs for Lapakahoe refused to continue 
the voyage as he was greatly interested with the boy's chant. When the men in the 
stern and in the middle started to paddle, Lapakahoe called out to those in front: "Kuia, 
Lou, Ki]Hikohola, backwater with the paddles, to hold back the canoe so as not to allow 
it to go ahead." By doing this the sound of the moving pebbles and the sand down be- 
low was heard and the double canoe was held back as though held by an anchor. 

When Kuapakaa saw that the double canoe was being held back and saw also 
the anger shown in the face of Keawenuiaumi, he turned and reported it to Pakaa. 
When Pakaa heard this, he said to the boy: "Call again." (This was in the style of a 
chant.)'" Kuapakaa therefore called forth: 

Gently! Gently! Gently! 

Hasten thi.s way, hasten that way. 

The ocean is like a wreath around your neck. 

Tlie heaven is cloudless, 

The earth is in distress. 

The month is Kalo-pau.-" 

ITp comes Icpc, down sits lepe. 

The iwa^' bird is in the sky, it is a windy day. 

The rain falls, the water runs. 

The shrimps are coming up, the sea-caves are exposed. 

Where the sea is foamy, there the moP^ dwell; 

Where the sea is rough, the mullet spawn. 

When the sea is at low tide, the squids are speared, 

The ina-^ are gathered, the i^'ana'-^ are hooked up. 

The turtles come up to breathe on a windy day. 

Where the sea is not clear, there the manini-* live ; 

Where the shoals are rocky, the uoa turn over; 

"Paha oli, chanting. "Moi, a fine fish (Polydactylus sexiilis). 

"°No month by this name now appears in the various "'Iiia and zvaiia, sea-eggs, 

calendars of the different islands. ''Maiiiiii, surgeon-fish {Tcuthis saiidzmchcnsis). 
"hua, the man-o'-war bird {Frcgata Aqiiila). 

Legend of Kuapakaa. 99 


A lalo i ka pohaku a Ola, 

Ka manu eele koi, 

E koi mai mai ana ka manu o Kaiila, 

Ke kau nei la i luna o Waahila, 

Ka manu o Kaulanaula, 

He pokii moku na Hina i hanau, 

He ekeeke ka makani o Kaula ; 

Homai, homai, homai he makani. 

Ma keia kahea ana a Kuapakaa i ko Kaula makani, olelo mai o Keawenuiaumi : 
"Maikai hoi ka olelo a ke keiki, a ko kahea ana i ka makani, hewa oe." 

la wa, kena aku la o Keawenuiaumi i na hoewaa a me na hookele, e hoe ; alaila, 
hoe iho la ka poe e noho ana mai hope o na waa a waena. Koe o mua aohe hoe, no ka 
mea, aohe ae o Lapakahoe e holo, ua nanea loa kona manao i na olelo a ke keiki. A hoe na 
kanaka mai hope a waena o na waa, kahea ae la o Lapakahoe i na hoewaa o mua: "O 
Kuia, o Lou, o Kipukohola, e hoopupu i ka oukou mau hoe, e kipu a paa na waa, i ole e 
holo aku i mua." Ma keia kipu ana, lohe ia ka nehe o ka iliili o lalo a me ke one, a ua 
paa na waa me he heleuma la. 

A ike o Kuapakaa i ka paa o na waa, a me ke ano huhu loa o Keawenuiaumi ia 
ia, olelo aku la ia ia Pakaa, a lohe o Pakaa, olelo mai la i ke keiki : "Kahea ia." (He paha 
ke ano o ia. ) Alaila, kahea o Kuapakaa : 

Kiauau ! Kiauau ! Kiauau ! 
E au mai, e an aku, 
E lei ka moana. 
Kalaihi ka lani, 
Kupilikii ka honua, 
Kalo-pau ka malama, 
Ku ana lepe, noho ana lepe, 
Kau ka iwa he la makani, 
Ua ka ua, kahe ka wai. 
Pii ka opae, ku ka halelo. 
Ehuehu kai, noho ka moi, 
Ki kai hua ka anae. 
Maloo kai o na hee, 
Kui ka ina, lou ka wana, 
Puha ka honu i ka makani. 
Aeae kai noho ka manini, 
Puupuu ke a kahuli ka uoa, 

loo Fornandcr Collection of Hawaiian Folk-lore. 

Where the sea is blue, the sliarks dwell ; 

Where the feeding ground is deep, the kahala-'* grows thin ; 

Where the kukui-nut is spat on, the sea is smooth, 

The uhu are caught ; 

Caught by those in front, by Muniu, by Wawa. 

As it falls down, the rain leaves holes, 

The wind doubles over, 

The beach at Kaunakahakai is marshy, 

The scent of Kawela is strong. 

The sound is deafening. 

As you paddle to destruction at the point of Lehua, 

Ualapue, Kaluaaha, Molokai. 

After the boy had chanted this, Pakaa said to him: "Call for the winds of Maui 

and Molokai." 


The pakiele is of Waiakea, 

The ainiaunu is of Hana, 

The ailoli is of Kaupo, 

The papa is of Honuaula, 

The naulu is of Kanaloa, 

The kehau is of Kula, 

The uapokoa is of Kokomo, 

The elehei-rain is of Lilikoi, 

The iaiki is of Wailuku, 

The oopu is of Waihee, 

The kaula is of Pohakuloa, 

The waiuli is of Honolua, 

The pohakea is of Mahinahina, 

The maaa is of Lahaina, 

The alani is of Liloa, 

The paala is of Makaha. 

The laukowai is of Kekula, 

The holokaomi is of Paomai, 

The wind that doubles up is of the lowlands ; 

It is the kupa, the okea wind. 

The paiolua is of the ocean. 

It is the hoolua and the moae. 

The kaele is of Palaau, 

The iaiki is of Hoolehua, 

The kuapa is of Moomomi, 

The kaele is of Kalelewaa, 

The puupapai is of Kaamola, 

The paikaika is of Wailua, 

The hoolua is of Halawa. 

A word of explanation. Halawa is the place which excels in the variety of winds 
given here, therefore the reader will do well to consider them clearly. 

"Kahala, amber-fish (Seriola sp.). 

Legend of Knapakaa. lOi 

Uliuli kai holo ka mano, 
Moana koa hi kahala, 
Pupuhi ke kukui malino ke kai, 
Kaka ka ia o ka uhu ; 
A loaa ia niua, o mumu, o wavva, 
Haule iho, he maUia ka ua, 
He pelu ka niakani, 
Haualialia Kaunakahakai, 
He ihu hanu ko Kawela, 
Kania wawa i kupukupu, 
Hoe make i ka lae o Lehiia, 
Ualapue, Kahiaalia, Molokai. 

A pau keia kiauau ana a ke keiki, olelo mai o Pakaa, kahea ia ko Maui makani 
me ko Molokai. 


t He pakiele ko Waiakea, 

He aimaunu ko Hana, 
He ailoH ko Kaupo, 
He papa ko Honuaula, 
He naiilu a'e ko Kanaloa, 
He kehau ko Kula, 
He uapokoa ko Kokomo, 
He ua elehei ko Lilikoi, 
He iaiki ko Waihiku, 
He oopu ko Waihee, 
He kaula ko Pohakuloa. 
He waiuli ko Honolua, 
He pohakea ko Mahinahina, 
He maaa ko Lahaina, 
He alani ko Liloa, 
He paala ko Nakaha, 
He laukowai e ko Kekula, 
He holokaomi ko Paomai, 
He pelu ka makani no kai ; 
He kupa he okea ka makani, 
He paiolua i ka moana. 
He hookia he moae, 
He kaele ko Palaau, 
He ia iki i Hooleliua, 
He kuapa ko Moomomi, 
He kaele ko Kalelewaa, 
He puupapai ko Kaamola, 
He pakaikai ko Wailua, 
He hoolua ko Halawa. 

Olelo hoakaka. O Halawa ka aina i oi aku ka niakani ma keia kaao ana, nolaila, 
he pono i ka mea e heluhelu ana e noonoo, a e hoomaopopo. 

I02 Fornandcr Collection of Haivauan Folk-lore. 


The hoolua-noe is of Halawa, 

The hoohTa-vvahakole is of Halawa, 

The kaao is of Halawa, 

The laukamani is of Halawa, 

The okia is of Halawa, 

The ualehu is of Halawa, 

The laiku is of Halawa, 

The naulu is of Halawa, 

The kehau is of Halawa, 

The koi-pali is of Halawa, 

The li-anu is of Halawa, 

The ehukai is of Halawa. 

In following this list of names of the different winds of Molokai, we again take 
up the winds for the rest of Molokai, after the winds of Halawa. 

The moa-ula is of Kalawao, 

The kilioopu is of Makaluhau, 

The koki is of Kalaiipapa, 

The alahou is of Kalaniaula, 

The nioae is of Kona, 

The hoohia is of Koolau, 

The pelu is of Kalaau, 

The koa is of Malei, 

The malualua is of Haleolono, 

They heat up the dry plain. 

When the sun is set. it becomes intensely cold, 

The sea is drawn up, it becomes as low tide. 

For the burden of the moae wind is the storm. 

The moae stays there above. 

It is heard clear down beyond, 

As it blows here and there on the coral reef. 

Like the strong wind in the forest. 

And the landing at Keawa is made rough. 

Here is the landing, land now. 

Whilst thou art near, master; 

Whilst I am near, the servant. 

And await the calm day. 

For this is Welehu, the stormy month ;-" 

Then come Makali, Kaelo, Kaulua, 

Kaulua, Kauluawaena. 

In Olana is the settled calm. 

Then come Welo and Ikiiki, 

In which when you look the sea appears long. 

The isles seem near, and the canoe can land. 

Seek for Pakaa and find Pakaa. 

For Waimea is a land of crabs. The rains of Molokai are heavy. 

"This successive order of months point it to the Hawaii calendar rather than to Molokai's. 

Legend of Kuapakaa. 103 


He hooliia noe ma Halawa, 

He hooliia wahakole ma Halawa, 

He kaao nia llalawa. 

He laukaniaiii ma Halawa, 

He okia ma Halawa, 

He ualehu ma Halawa, 

He laiku ma Halawa, 

He naulu ma Halawa, 

He kehau ma Halawa, 

He koi-pali ma Halawa, 

He li-anu ma Halawa, 

He ehukai ma Halawa. 

Ma keia heluhelu ana. e pono e nana lion mahope i maopopo na makani o Molo- 
kai, a ka helu ana i na makani o Halawa hele mai, nolaila e pili ai keia kakau ana. 

He moa-ula ko Kalawao, 

He kilioopu ko Makaluhau, 

He koki ko Kalaupapa, 

He alahou ko Kalamaula, 

He moae ko Kona, 

He hoolua ko Koolaii. 

He pelu ko Kalaau, 

He koa ko Malei, 

He maliialua ko Haleolono, 

Kukiini aku la i na kiila wela, 

Paupili ka la iloli i ke anu, 

Ke hao la i ke kai maloo, 

Ka ukana a ka moae he ino, 

Noho mai ka moae i uka, 

Huai ka puka loa, 

He ununu paakea. 

He hoolua i ka nahele, 

He kaikoo ko Keawa, 

A no ke awa la pae, 

Qi koke oe e ka haku ; 

Oi koke au ke kauwa, 

Kau kai o ka la malie, 

O Welehu nei la he ino ; 

O Makalii. o Kaelo, o Kauhia. 

Kauliia o Kanlawaena. 

1 Olana hookau ka malie, 

O Welo, o Ikiiki, o ke aho pulu, 
Nana iho oe loihi ke kai, 
Pokole ka moku pae no ka waa, 
Imi ia Pakaa, loaa no Pakaa, 
Papai Waimea, Molokai iia ino. 

I04 Fornandcr Collection of Hazvaiiaii Folk-lore. 

While chantino- the last lines, Lapakahoe said: "The boy is deceiving vis." 
Lapakahoe then turned to Kuapakaa and said: "Your chant was indeed good, but you 
are deceiving us, for Pakaa is not ashore, yet you ask us to land." After making this 
remark, Lapakahoe ordered the men in front and behind to paddle away. The order 
was also given the sailing masters. When they were starting off, Kuapakaa said to his 
father: "My master is off." Pakaa replied: "Chant the name of your master." 

Gently ! Gently ! 

Gently ! Gently ! 

Be prepared, make ready, 

That canoe, this canoe. 

Steady the hand, 

Take up the paddle, 

Shake off the water from the feet, 

Avoid being slippery. 

Let the back and sides be slippery. 

Sit up, those in front and behind, 

So as to keep the hands dry when paddling. 

The burden of the hands is the paddle. 

The opponent of the wave is the paddle. 

You make your deposit, the blue. 

You take up your share, the white. 

You turn up the white foam with the paddle, 

Within and without the canoe. 

The going forth of the canoe is in jerks. 

It is agitated, it shakes. 

The men fall on the canoe. 

The bailing cups are knocked alxiut, 

The ohia [mast] rattles; 

The laiihala [sail] is breaking, 

The opponent of the wind ; 

The bow of the canoe is filled with water. 

Who is at the bow? 

Pakaa then said to his son Kuapakaa: "Lapakahoe is my younger brother, he is 
your uncle." The boy then called out each of the men of Keawenuiaumi by name, think- 
ing this would induce them to land. The boy called as follows: 


Lapakahoe, who next? 
Hookahikuanioo, who next? 
Alapanaiwi, who next? 
Limakainui, who next? 
Kamahuakoaie, who next ? 
Kipukohola, who next? 
Kaili, the god, who next? 
Kuanaepa, who next? 
Nohoanaepa, who next? 

Legend of Kuapakaa. 105 

Ma keia mau lalani hope loa, i olelo mai ai o Lapakahoe: "He hoopunipuni 
ke keiki." I mai o Lapakahoe ia Kuapakaa: "Maikai ko hana e ke keiki, a o ko hoopuni- 
puni ana mai nei, aole o Pakaa i uka, a ke olelo mai nei oe e pae." Mahope o keia olelo 
ana a Lapakahoe, kena aku la ia mai mua a hope o na waa, e hoe, pela i na hookele, a 
makaukau lakou la e holo, i aku o Kuapakaa ia Pakaa : "Holo knu haku." Olelo mai o 
Pakaa: "Kahea ia ka paha o ko haku." 

Kiauau ! Kiauau ! 
Koauau ! Koauau ! 
E liuliu, e makaukau, 

keia waa o keia waa, 
Kaukahi ka lima, 
Lalau ka hoe, 

Lulu ke kai o na wawae, 

Pau ka lalilali, 

Lali kuamoo me ka aoao. 

E oi ka noho a mua a me hope, 

1 maloo na lima ke hoe mai, 
Ka ukana a na lima o ka hoe, 
Ka hoa paio o ka ale he hoe, 
Waiho aku kau o ka eleele, 
Lawe ia mai kau o ke keokeo, 
Huea ke kea nao ia ka hoe, 
Maloko ma waho o ka waa, 
la oiliili ka holo a ka waa, 

la kulanalana ia naueue, 

la hina kanaka i luna o ka waa, 

la koeleele ka liu 

la nakeke ka ohia, 

la papaiiia ka lauhala, 

Ka hoapaio o ka makani ; 

Ka ihu o ka waa piha i ke kai, 

Owai ma ka ihu ? 

Ia wa olelo aku o Pakaa i ke keiki ia Kuapakaa : "O ko'u kaikaina o Lapakahoe, 
he makuakane ia nou." Alaila, kahea pakahi aku la keia i na kanaka o ka waa o ke 'lii 
o Keawenuiaumi, no ka manao o ke keiki, o ia ka mea e pae ai. Alaila, kahea aku la ia 
ma na inoa penei : 


Lapakahoe, owai mai ? 
Hookahikuamoo, owai mai ? 
Alapanaiwi, owai mai? 
Linnakainui, owai mai ? 
Kamahuakoaie, owai mai ? 
Kipukohola, owai mai ? 
Kaili ke "kua, owai mai ? 
Kuanaepa, owai mai ? 
Nohoanaepa, owai mai ? 

io6 Fornandcr Collection of Hawaiian Folk-lore. 

Kauvvilaakahoe, who next? 
Kaneheakapoohivvi, who next? 
KahahiUiakoaie, who next? 
Mokukaiakai)ahi, who next? 
Ahuakaiaiwa, who next? 
Ukiakamoanaiakaiehu, who next? 
Owakahoealinia, who next? 
Halawaimekamakani, who next? 
Hamamakawahaokaale, who next? 
Uakukalailalo, who next? 
Uahaihaikaka, who next? 
Uanahaekaie, who next ? 
Oiukamaewa, who next? 
Okioikekahuna, who next? 
Okahikuokamoku, who next? 
Keawenuiaumi, who next? 

After Kuapakaa had called out the names of the men who sat singly, he then called 
out those who sat two" in a seat : 

Nanaimua, Nanaihope, who next? 
Neneimna, Neneihope, who next? 
Kahanecaku, Kahaneeniai, who next? 
Kn, — Ka, who next? 
Kapahkua, Kapalialo, who next? 
Kapohina, Kapoae, who next? 
Kaukaiwa, Lamakani, wlio next? 
Puupuukoa, Kainei, who next? 
Koaloa, Koapoko, who next? 
liulihana, HuHlawa, who next? 
Pulale, Makaukau, who next ? 
Kuia, Lou, who next? 
Hookeleihilo, Hookeleipuna,-" who next? 

While Kuapakaa was calling the names of the men, the double canoe of the king, 
Keawenuiaumi, gradually drew away from their sight. When the double canoe was 
away ofif, so that it appeared but a mere speck, Pakaa said to the boy: "Uncover the 
wind calabash, Laamaomao." Kuapakaa then uncovered the wind calabash and the 
storm in all its fury came up. The front canoes were caught by the waves and wind 
from the Kalaau point; being those that contained the chiefs and the men. When the 
large canoes saw that the small canoes were swamped, the large ones went to their 
rescue, but they too were Swamped. The waves became larger and larger and they beat 
from all sides. The wind and the storm swept along until the canoe of Keawenui- 
atimi was met and it too was swamped. Keawenuiaumi then said to the priest, the 
prophet and the sailing masters: "How strange this is! The boy's every word has 

^'A literal rendering of the names of this double crew tiness, Windy day, Coral hill, Of the sea, Long koa, 

is as follows: Look forward, Look backward. Rumor Short koa. Diligence, Satisfaction, Haste, Readiness, 

ahead, Rumor behind, Tumble out, Tumble in, Stand, Stumbled, Hooked, Steer to Hilo, Steer to Puna. 

P.ail, P.ack cliff. Front cliff. The mist. The haze, Haugh- "Pakaa's successors, the canoe steerers. 

Legend of Kuapakaa. 107 

Kauwilaakahoe, owai niai ? 
Kaneheakapoohiwi, owai mai ? 
Kahaluluakoaie, owai mai ? 
Mokiikaiakapahi, owai mai ? 
Ahuakaiaiwa, owai mai ? 
Uliiakamoanaiakaiehu, owai mai ? 
Ovvakahocalima, owai mai ? 
Halawaimekamakani, owai mai? 
Hamamakawahaokaalc, owai mai ? 
Uakukalailalo, owai mai ? 
Uahaihaikaka, owai mai ? 
Uanahaekaie, owai mai ? 
Oiukamaevva, owai mai ? 
Okioikekahuna, owai mai ? 
Okahikuokamoku, owai mai ? 
Keawemiiaiimi, owai mai ? 

Pau ke kehea ana a Kuapakaa i na kanaka pakahi, kahea hou keia i na kanaka 
palua o ka waa, ma na inoa : 


Nanaimua, Nanaihope, owai mai ? 
Neneimiia, Neneiliope, owai mai? 
Kahaneeaku, Kahaneemai, owai mai ? 
Ku, — Ka,owai mai? 
Kapalikua, Kapalialo, owai mai ? 
Kapohina, Kapcae, owai mai? 
Kaiikaiwa, Lamakani, owai mai? 
Puupuukoa, Kainei, owai mai ? 
Koaloa, Koapoko, owai mai ? 
Hulihana, Hiililawa, owai mai? 
Pulale, Makaukau, owai mai? 
O Kuia, o Lou, owai mai? 
Hookeleihilo, Hookeleipuna, owai mai ? 

la Kuapakaa e kahea ana i na inoa, ia manawa i nalowale ai ka waa o ke 'Hi o 
Keawenuiaumi, mai ko laua mau maka aku. A ike laua, ua koliuliu puaiki, na waa o 
Keawenuiaumi, i aku la o Pakaa i ke keiki, ia Kuapakaa : "Wehe ia ka ipumakani a Laa- 
maomao." A wehe ae la o Kuapakaa i ka ipumakani, ia wa huai ka ino, aole o kana mai, 
loaa mai la na waa mua i ka lae o Kalaau, ko na 'Hi a me na kanaka. Ike na waa nui i 
ka make o na waa liilii, kii aku hoolana, paupu i ka make. Kupikipikio ka ale, ma o a 
ma o, hele mai la ka makani a loaa na waa o Keawenviiaumi, make iho la. Olelo aku o 

io8 Fornandcr Collection of Hazvaiian Folk-lore. 

come true. When the boy said this was a stormy day, you all contradicted him, saying 
this was a pleasant day; but here we are nigh unto death. I questioned you several 
times about the matter, to make sure that you were right; but you all denied it." 


The Swamping of the Canoes. — They Return and Land on Molokai. — The 
King Is Given Dry Kapa and Malo, as Also Awa and Food. — Delayed by the 
Storm^ the Party Is Provided With Food. — After Four Months. They Pre- 
pare TO Embark. 

The double canoe of Keawenuiaumi was swamped as well as all the others, not 
one was saved. The people suffered a terrible cold and many of their things were lost; 
the food, the fish and meat, their apparel and everything else. At this, the king wept 
in his agony and suffered severely from cold, he then said: "This is the very reason 
why I am in search of my servant Pakaa, because you are not equal to the occasion; 
you are without knowledge and do not know how to tell the future. My buttocks were 
never wet when Pakaa was my sailing master; but since I have taken you, they have 
become wet." 

When Pakaa saw that the wind and the storm was in its fury, he said to the boy: 
"Cover up the wind calabash, for your master may perish, as he is indeed cold." 
■ Kuapakaa then placed the cover on the calabash, Laamaomao, and the calm came imme- 
diately and the canoes of the king were saved. 

After the canoes had been righted, the king gave his orders to all the canoes, 
saying: "Let us return, perchance the boy's canoe is still floating where we left it. 
Should he invite us to land we must obey." 

After giving his orders the several canoes turned about and all returned, without 
maintaining their order, for each was anxious to get to the place where Kuapakaa was 
floating. In this return, the canoe of Keawenuiaumi being the swiftest, was the first 
to arrive at the place where Kuapakaa was waiting, while the others were strung out 

When Kuapakaa saw the king's canoe, he said to Pakaa: "Here comes the double 
canoe of my master, Keawenuiaumi." Pakaa said to the boy: "When your master ar- 
rives and should show a willingness to land, say to him that you wish to go in ahead a 
little ways and wait for him, for the passage way is crooked." By this Pakaa was 
anxious to keep the canoe of Keawenuiaumi behind them, for his men being stronger, 
they would be able to get to the landing first and in that way Pakaa would be recog- 
nized, so Pakaa thought out a way to get out of the difiiculty, and made believe that the 
way in was crooked. As the canoe of Keawenuiaumi was drawing near, Kuapakaa 
again chanted, saying: 

Gently! Gently! 

Comes the wind, the rain ; the isle is in darkness, 

The master is on the edge of disaster. 

Legend of Kuapakaa. 109 

Keawenuiaumi i ke kahuna, ke kilo, na hookele: "Kupanaha, lie mea kau a hala ae ka 
olelo a ke keiki, ka olelo ana mai nei no a ke keiki, he la ino keia, he malie wale no ia oukou. 
A laa ka make o kakou, nui kuu ninau ana la oukou, no ko oukou ike, he hoole ka oukou." 


Ka Make ana o na Waa. — Hoi Lakou a Pae ma Molokai. — Haawiia ke Alii ke 
Kapa a me ka Malo Maloo, pela nohoi me ka Awa a me ka Ai. — No ka Noho 


Eha, Liuliu Lakou e Holo. 

Poiio iho la na waa o Keawenuiaumi, aole kekahi waa i koe, nui ke koekoe, nui 
na nica i lilo aku, ka ai, ka ia, ke kapa, na mea a pan loa. Uwe iho la ke "Hi i ke anuanu 
a me ke koekoe, a olelo aku la : " Oia kuu mea i imi ai i kuu kauwa ia Pakaa, o ko oukou 
hemahema, ike ole, pololei ole ke olelo. He mau papakole pulu ole keia i ke kai ina o 
Pakaa ka hookele, ia oukou iho nei pulu." 

Ike aku la o Pakaa i ka makani, a me ka ino launa ole, i aku la ia i ke keiki : "Poia 
iho ke poi o ka ipu, o make auanei ko haku, eia la ua anuanu." Popoi iho la o Kuapakaa 
i ke poi o Laamaomao, a hikiwawe iho la ka malie ana, a pakele ae la na waa o ke 'Hi. 

Ma keia pakele ana o ke 'Hi, olelo aku la ia i na waa a pau : "E hoi kakou, malama 
ke lana ala no ka waa o ke keiki, i olelo mai ia kakou e pae, ae aku kakou e pae, alaila pae 

Pau ka olelo ana a ke 'Hi, hoe keia waa keia waa, aia ka pono o ka hiki i kahi o 
Kuapakaa e lana ana. Ma keia hoe ana, oi aku la ka holo o ko Keawenuiaumi waa, i ko 
na waa e ae a hoea aku la ia i ko Kuapakaa wahi e lana ana, emi hope mai la na waa 
a pau loa i hope. 

Ike aku la o Kuapakaa i ko ke 'Hi waa, olelo aku la ia ia Pakaa : "Eia na waa o 
kuu haku o Keawenuiaumi." I aku o Pakaa i ke keiki: "I hiki mai ko haku, a ae i ka 
pae i anei, alaila, e olelo aku oe, o kaua mua a kahi a kaua e hoolana ai, alalia, kahea 
mai. E olelo aku oe, he kekee ke awa, e pae ai." Ma keia olelo a Pakaa, he olelo akamai 
loa, manao o Pakaa, o kaa ka waa o ke 'Hi mamua, pae e i loko o ke awa, no ka mea, he 
ikaika na hoewaa o Keawenuiaumi. Ma ia mea noonoo o Pakaa i mea e hiki ai laua ma- 
mua, a ike ole ia kona ano, i nalowale, nolaila, kona kuhikuhi lalau ana, o loaa ia. Alaila, 

paha hou Kuapakaa, penei : 

Kiauau ! Kiauau ! 
Makani ka ua, po ka moku, 
Nihinihi ka haku, 

no Fornandcr Collection of Hatvaiian Folk-lore. 

The rain drove, the canoe rolled, 

The sea is raging, the moi leap. 

The inwards are retreating, the waves are being fed, 

The burden is cast away. 

They look atout in doubt for love of the children, 

They weep for the love of the wife. 

The seat is unsafe, insecure. 

The dog barks at the sea, 

It bites at the prow of the canoe. 

The old companion is become strained, 

The new companion is become separated. 

The comradeship of the priest is also parted. 

He goes alone, he shudders. 

He twists, he shivers. 

The hairs on the temple are wet, 

Ye stubborn sailors of the ocean, 

'Tis the first cold day for the king. 

Say, Keawenuiaumi, come ashore. 

Keawenuiaumi made reply: "Yes, I will come ashore for yotir very words have 
come true. I was willing to land, bitt these fellows were so learned. I thotight they 
were indeed learned, but I have found that they are not." Kuapakaa said: "There, you 
have faced disaster. Come ashore at the boy's landing." The king then expressed his 
willingness to land. Kuapakaa then said to the king: "Say, listen to me ; we will go in 
first and when I beckon to you, you may come, because the passage way is crooked, and 
furthermore the proper time for making a landing is past. Had you consented to make 
land at my first invitation, we wottld have had no trouble ; for at that time the tide was 
low and the coral exposed; but now the tide is high, so that the coral is covered deep, 
and we will miss our bearings if we go in together." To this, Keawentiiaumi gave his 
consent, saying: "That is well." 

Pakaa and his son therefore entered the passageway first, and when they stopped 
they beckoned to the king's canoe as well as the others to come in. This zigzag was 
continued itntil they were almost in, when Pakaa said to the boy: "Say, let us paddle in; 
you nmst exert all your strength, that we may land before the others." With this the 
two worked with all their might and made land before the others. Pakaa then jum]ied 
ashore and ran into the house reserved for the preparation of food, thinking that in 
this house he would be safe, for stich houses were never entered by kings. When 
Pakaa jumped from the canoe, Lapakahoe saw and thought he recognized Pakaa by the 
limp he made while running, for his legs had been injured; but he was not certain, 
believing that Pakaa was in Kaula. 

Late that afternoon, all the canoes made land, inckiding the canoe of Keawe- 
nuiaumi, who still sat on the platform and had not come ashore, for the reason that he did 
not have any clothes, and no loin cloth, all having been wet and the spare ones had all 
been lost at sea. When Kuapakaa saw his master sitting there naked on the canoe, he 
returned to the house and told his father of what he had seen. When Pakaa heard 
this, he took out a loin cloth and gave it to Kuapakaa, saying to the boy: "You take 

Legend of Kiiapakaa. iii 

Kaa ka ua, kaa ka waa, 

Eliuehu kai lele ka moi, 

Hee loko ua ai ka ale, 

Lele na ukana, 

Hoaa i ke aloha o ke keiki, 

Uwe i ke aloha o ka wahine, 

Noho inoino kulanalana, 

Hae ka ilio i ke kai, 

Nanahu i ka nuku o ka waa, 

Hookoo ka pili mua, 

Hele ka pili hope, 

Kai ka pili a ke kahuna, 

Kuouou, haahilu, 

Pahili, haukeke, 

Huhuluwi na hulu i ka niaha, 

E na holo moana hookuli, 

Akahi la anuanu e ke 'Hi. 

E Keawenuiaumi, e pae. 

I niai o Keawenuiaumi : "Ae, e pae, he mca no kau a hala ko olelo i i niai ai ; ua ae 
no au e pae, o ke akamai hoi o lakou nei, kai no he ike io, aole ka!" I aku o Kuapakaa: 
"Ike la i ka make, e pae i ke awa o ke keiki." Ae mai ke 'hi : "Ae, e pae." "Auhea oe e ke 
'hi, e hoolohe mai oe ; o maua ke holo e, a kahi e ani mai ai na lima, alaila, oukou holo 
ae, no ka mea, he kekee ke awa e pae aku ai o uka, ua hala no hoi ka wa pono e pae ai. 
No ka mea, ina oukou i ae mua e pae, alaila, o ka wa hohonu ole ia o ke kai, aole e nalo 
ke akoakoa. I keia wa, ua nalowale na pukoakoa no ka hohonu o ke kai, nolaila, hu hewa 
kakou ke holo pu." Ma keia olelo a Kuapakaa, ae mai o Keawenuiaumi: "Ae, ua pono 

Holo mua aku la o Pakaa ma mamua, a kahi e lana ai, alaila kahea mai i ko ke 
'Hi man waa, a me na waa e ae. Pela no ka holo ana, i o ianei, e hookekee ai, a kokoke 
loa e pae i uka olelo aku o Pakaa i ke keiki : "E, e hoe kaua, e hoe oe a ikaika loa, i pae 
kaua." Ia laua i hoe ai, pae e aku la ko laua waa i uka, lehei aku la o Pakaa mai ka waa 
aku a holokiki aku la a komo i ka hale aipuupuu, oia ka hale a Pakaa i manao ai e nalo, 
no ka mea, he hale komo ole ia e ke 'hi. Ma keia lele ana o Pakaa, ua ike mai o Lapaka- 
hoe, o Pakaa no ; o kona kumu i manao ai oia, o ka hapeepee o ka hele, e onaha ai na 
wawae, aole nae i hooiaio loa no ka manao, aia no o Pakaa i Kaula kahi i noho ai. 

Ahiahi iho la, pan loa mai la na waa i ka pae, a me ko Keawenuiaumi, eia nae, o 
Keawenuiaumi, i luna no ia o ka pola o na waa kahi i kau ai, aole i lele i uka, no ka mea, 
aohe kapa, aohe malo, ua pan loa i ka pulu, a ua pau loa i ka lilo i ke kai. Ike aku la o 
Kuapakaa i kona haku i ka noho wale mai i luna o na waa, hoi aku la ia a olelo i kona 
makuakane ia Pakaa. A lohe o Pakaa, unuhi mai la ia i ka malo a haawi aku la ia Kua- 


Pomander Collection of Hawaiian Folk-lore. 

this loin cloth and give it to your master, and the loin that is wet, you bring it 
here, for you are privileged to wear his loin cloth and he yours.'"' 

Kuapakaa therefore took up the loin cloth and returned to Keawenuiaumi. When 
he came to the king's presence he said: "Here is my loin cloth, you can use it and let 
me take your wet one." Keawenuiaumi reached out for the loin cloth and looked at it, 
and saw that it looked like his own. the kind he used to wear when Pakaa had charge. 
At seeing this, Keawenuiaumi said: "Say, this loin cloth looks just like my own." Kua- 
pakaa replied: "This is my own loin cloth, but you being the king. I give it to you." 
Kuapakaa then took the wet one and returned to Pakaa, who said to him : "Hang up 
your master's loin cloth over the door way, so that the people will not try to enter this 
iiouse. You can enter it and can go out, because all the sacred things belonging to your 
master are free to you. When the king's stewards come for food you can hand it to 
them fn.m the inside of this house, while they stand outside." This was cunning of 


When Kua])akaa looked and saw that Keawenuiaumi was sitting without any 
covering, he took pity on him and so told Pakaa about it. When Pakaa heard this he 
took out a kapa from the wind calabash, Laamaomao and handed it to Kuapakaa, say- 
ing: "You take this and give it to your master. If he should say that it looks like his, 
you tell him, that this is your own kapa made by your mother." The name given to 
such kapas was "ouholowai of Laa."" They were very sweet, having been scented 
with the fragrant shrubs and vines of Laa and Puna, called the olapa, the kupaoa, the 
uiokihana, the apiipii and others. 

When Kuapakaa came to the presence of the king with the kapa and handed it to 
Keawenuiaumi. Keawenuiaumi took it and spread it out. As he did this he caught the 
sweet scent of the olapa. He then inquired of the boy: "Where did you get this 
kapa?" The boy replied: "It belongs here in Molokai." Keawenuiaumi said : "There 
are no kapas in other places like those of Hawaii ; and they are not common with other 
chiefs. I am the only one who possesses such things. I believe this is my kapa. It must 
be that Pakaa is here." "It was my mother that made this kapa for my own use. for 
my mother is a chiefess of Molokai and kapas are scented on this island, and it has been 
kept for my own use. The name given my kapa is wailau.'' That is the best and most 
fragrant kapa in this place, like what you call the ouholowai of Laa; they smell the 
same." This satisfied the king. 

That evening the chiefs came together with their men and as they were sittmg 
quite close to the king, the king said: "If Pakaa was here, of an evening like this, he 
would have my awa ready with two fresh hinalca.'' I would drink the awa and as its 
effects come over me, I would feel like a newly made net, nice and snug, all night. 
How I do miss Pakaa." 

When Kuapakaa heard this he returned to his father, Pakaa, and said: "My 

"A rather remarkable presumption. kapas and fragrant herbs, as "o (of) Laa," as shown 

'•This move of Pakaa's was to gain time by ^^^^ ^1:^^^:::;^ -^^?^.^'^'" ^'' 

' 'i^ppeals to have been the ancient name of the ';'!;'"'«". « variety of kapa now unknown, 

localitv in Puna now known as Olaa, changed likely "Hmalca, a choice fish of the Cons family, 

through the reference to it on account of its famed 

Legend of Knapakaa. 113 

pakaa, a olelo aku la : "E lawe oe i keia malo a liaawi aku i ko haku, a o ka malo i pulu, 
o ia kau e hiwe mai, no ka mea, o kona malo nau e hume, pela hoi kou malo, nana e 

Lawe aku la o Knapakaa i ka malo a liiki i mua o Keawenuiaumi : "Eia kun wahi 
maid nou, o ko malo pulu c haawi mai oc ia'u." Lalau mai la o Keawenuiaumi i ka 
malo a nana iho la, ua like loa me kona malo i ko laua wa e noho ana me Pakaa; i mai 
la o Keawenuiaumi: "E, ua like loa no keia malo me ko'u male." I aku o Kuapakaa: 
"No"u no keia malo: o oe hoi na e ke 'lii, nolaila, haawi aku la au nou ia." Hoi mai la o 
Kuapakaa me ka malo pulu a mua o Pakaa, i mai la o Pakaa: "Kau ia ae ka malo o ko 
haku ma ka ])uka o ka hale, i ole e komo mai na kanaka i loko nei. O oe ka mea komo i 
keia hale, a me ka puka i waho, no ka mea. ua laa oe i ke kapa a me ka malo o ko haku, 
i hele mai na ai])uupuu i ai, nau e haawi aku maloko nei, ma waho mai no lakou." He 
liana maalea keia a Pakaa. 

Nana aku la o Kuapakaa, o ka noho wale mai o Keawenuiaumi aohe ka]ja, aloha 
iho la ia, olelo aku la ia Pakaa ; a lohe o Pakaa, unuhi mai la ia i ke kapa, i loko o ka 
ipu o Laamaomao, a haawi aku la ia Kuapakaa. Olelo aku la : "E lawe oe i ke kapa a 
haawi aku i ko haku, i olelo mai ko haku, ua like me kona kapa, e olelo aku oe, o kou 
kapa no keia a kou makuahine i kuku ai nou." O ka inoa o ke kapa, o ouholowai o 
Laa ; ua aala loa, no ka mea, ua hooluuia i na nahelehele aala o Laa a me Puna, oia ka 
olapa, ke kupaoa, ka mokihana, ke apiipii, a me na mea e ae. 

A hiki aku la o Kuapakaa i mua o Keawenuiaumi me ke kapa, haawi aku la, lalau 
mai la o Keawenuiaumi i ke kapa, a kuehuehu ae la, po i ke ala o ka olapa, honi iho la i ke 
ala. Alaila, ninau mai la i ke keiki: "Nohea keia kapa i loaa ai ia oe?" "No Molokai 
nei no," pela akit ke keiki. I mai o Keawenuiaumi : "Aohe kapa o na wahi e ae e like me 
ko Hawaii, aole no hoi i laha i na 'Hi e ae, ia'u wale no; me he mea ala o kuu kapa no keia, 
a eia no paha i anei o Pakaa ?" "Na ko'u makuahine no i kuku i keia kapa no'u, no ka 
mea, he 'Hi ko'u makuahine no Molokai, a he kapa aala no hoi ko keia aina, ua hooluu ia 
i na mea aala he nui loa, a ua malama ia no'u. O ka inoa o ko'u kapa, o wailau, oia 
koonei kapa aala loa, e like me ko oukou he ouholowai o Laa. Ua like na aala." Pau ae 
la ko ke 'Hi manao haohao. 

A ahiahi iho la, akoakoa ae la na 'lii me ko lakou man kanaka, a kahi hookahi; 
olelo aku o Keawenuiaumi: "Ina nei la o Pakaa, penei keia ahiahi la, o ka apu awa mai 
la no, o na hinalea oia elua. Inu iho la a ona, ooki iho la ka ona o ka awa, u\\ i keia me 
he koko aha la, a ao ka ]io; aloha no hoi o Pakaa." 

Lohe o Kuapakaa i keia olelo a ke 'Hi, hoi aku la ia olelo ia Pakaa: "Ua ono kuu 

Memoirs B. P. B. Museum, Vol. V. — S. 

1 14 Pomander Collection of Ilan'aiian Polk-lorc. 

master is in want of some awa, and he has expressed his affection for you and showed 
tliat he still remembers you." When Pakaa heard this, he took down the awa cu]), the 
awa dish, the grass used for straining awa, the piece of awa and two portions of awa 
already prepared and said to the boy : "You take these to your master and show them to 
him. Tf he should ask you to prepare the awa for him, give your consent. Then you 
turn to one side where it is dark, leave the piece that is not pre])ared, take up the por- 
tions that are readv, strain thcni into the cuj). He will compliment you for being very 
(|uick, for I was ever ready with these things when I was with him. After you have 
strained the awa into the cup, hand the cup to your master, then run as fast as you can 
to the pool where we keep the hinalea and catch two for your master, for he would want 
the fish to take away the bitter taste of the awa from his mouth." 

When Kuapakaa came to the presence of Keawenuiaumi, he said: "Here is my 
awa for you." The king looked and saw that it was quite a large piece, so he said: 
"You had better iirei)are it for me." Kuapakaa then turned into a dark corner, took the 
])ortions already prepared, strained the same and handed the cup to the king. The l)oy 
then ran for the fish, the two hinalea, and shortly after he returned with them to the 

Because of these things performed by the boy, Keawenuiaumi complimented him 
for being ciuick and for carrying himself like a person who has always lived with kings, 
and for conducting himself so well. The king then drank up the awa and as the effects 
of it stole over him, combined with the weariness of a hard and eventful day, he fell into 
a deep sleep. 

Upon seeing this, Kuapakaa decided to uncover the wind calabash, Laamaomao. 
and to keep it uncovered, so that the winds would continue to blow and the storm hold 
for days; and in this way keep the king with him. So Kuapakaa uncovered Laamao- 
mao, and the storm kept up day after day; and by it the expedition for the search was 
postponed. Because of this storm Keawenuiaumi and his men were forced to wait 
for the abating of the storm until one month went by, when their food which had been 
brought from Hawaii was exhausted. At this, the chiefs went before Keawenuiaumi 
and told him of their trouble, that they had run out of food. When Keawenuiaumi heard 
this he sent a man to go and ask of the boy, if he had any food. Said the king; "If he has 
any food, tell him that we are without any." 

When the man came before Kuapakaa he told him what Keawenuiaumi had said 
to him. When Kuapakaa heard this, he said : "There is food ; but you must go back 
to the king and tell him the food is up in the uplands. Tell him there are six chiefs 
here and I have six small jjatches. Furthermore, if you should go for food, don't take 
the big potatoes only and leave the small ones ; for if you do so you will not get an- 
other chance to go up there for food." With this the messenger returned to the pres- 
ence of Keawenuiaumi and rejDorted to him of what the boy had said. \Mien Keawe- 
nuiaumi heard this he ordered his men and the chiefs to go up for food. 

When they came to the uplands, where the potatoes were growing they saw that 
there were six large patches, each f)f very great extent, and were so long that the other 
ends could not be seen. The men then said to themselves: "How wonderful! The 

Legend of Kuapakaa. 115 

haku i ka awa, a olelo mai nei he aloha ia oe no ia mau mea i kou wa e noho ana me ia." 
A lohe o Pakaa. unuhi mai la la i ka apu, i ke kanoa, i ka maim, i ka puawa, me na mana 
awa elua i mama mua ia: "Lawe oe i keia a ko haku, hoike aku, a i olelo mai nau e 
mama, ae aku no. Alaila, huli ae oe a ma kahi poeleele, waiho oe i ka puawa okoa, 
lalau iho oe i na mana i \\ali, a hoka iho i loko o ke kanoa, alaila, e mahalo kela i ko 
liikiwawc, no ke mea, ])ela wan i k(»"u wa e noho ana me ia. A ])au ka awa i ka hoka, 
haawi aku oe i ko haku, alaila, holo mama oe i na hinalea elua a kaua i hooholo ai i ka 
hapunai)una, lawe mai oe i pupu no ka awa o ko haku, i i)au ka nuilea awa o ka waha o 
ko haku." 

A hiki o Kuapakaa i mua o Keawenuiaumi, olelo aku la: "Eia kuu wahi awa 
nou." Nana mai la ke 'lii a ike he ])uawa nui, olelo mai la: "Nau no e mama." Huli 
ae la o Kuapakaa ma kahi ])oeleele a hoka iho la i na mana i wali mua, haawi aku la i 
ke 'lii, a holo aku la i na hinalea elua, a hoi mai la i nuia o Keawenuiaumi. 

No keia mau liana a ke keiki, mahalo iho la o Keawenuiaumi i ka eleu, me he 
kanaka makua ala, ua noho me na 'lii a maa ka makaukau. Inu iho la ke 'lii a ona, moe 
iho la, hui ae la ka ona o ka awa me ka maluhiluhi o ke kai, o ka moe ka hana. 

Nolaila, manao o Kuapakaa, e huai i ka ipu makani ana ia Laamaomao, i pa ka 
makani, mau no ka ino, noho no ke 'lii me ia. Wehe ae la o Kuapakaa i ke poi o Laa- 
maomao, a pa iho la ka ino i kela la i keia la, ma keia ino i lohi ai ka holo o Keawenui- 
aumi. Pela ko lakou kali ana i ka malie, a hala hookahi malama, pan ae la ko lakou koena 
ai, o ka hele ana mai Hawaii mai. Ia wa, hele mai na 'lii o Hawaii ia Keawenuiaumi, 
hai mai la i ko lakou pilikia nui o ka pololi, a lohe o Keawenuiaumi, i ka lakou olelo. Hoo- 
una aku la o Keawenuiaumi i ke kanaka, e ninau aku i ke keiki he ai ])aha kana, aole paha. 
Aka, ina he ai, e olelo aku oe he pilikia ko kakou. 

A hiki aku la ke kanaka i mua o Kuapakaa, hai aku la i na olelo a Keawenuiaumi, 
a lohe o Kuapakaa, olelo mai la : "He ai no, eia nae, e hoi oe a hai aku i ke 'lii ia Kea- 
wenuiaumi, he ai no, aia i uka, e olelo aku oe, eono alii, eono kipoipoi. Eia hoi, i kii 
oukou i ka ai, mai ohi oukou i ka mea nui wale no, a haalele i ka mea liilii, ina oukou e 
hana pela, aole oukou e kii hou i ka ai." Hoi aku la ka elele a nuia o Keawenuiaumi, 
olelo aku la i ka olelo a ke keiki, a lohe o Keawenuiaumi, kena ae la ia i na kanaka a me 
na 'lii e pii i ka ai. 

A hiki lakou i uka, nana aku la lakou i na mala uala eono, nui launa ole, a loihi 
no hoi ke nana aku. Olelo ae la kekahi i kekahi : "Kupanaha, olelo mai nei hoi ua 

1 1*3 Foniaiulcr Collection of Haivaiian Folk-lore. 

boy said there were six small patches, but here there are six very large patches." The 
men then began to dig uj) the potatoes, and after they had dug up enough, they col- 
lected the potatoes and in obedience to the boy's order, they took the large ones as well 
as the small ones and returned with the potatoes to the beach, lighted the ovens, and 
after the potatoes were cooked, they sat down and ate their fill. 

After this Kuai)akaa came to them and said: "I want you to take the large po- 
tatoes for your own use and keep the small ones for me." "Why, no, not so; you 
must have some of the large ones, too, because the potatoes are yours." "No," said 
Kuapakaa, "you take the large ones and save the small ones for me. But I want you 
to do this : peel the skin and then set out the potatoes to dry."'' The people then asked 
Kuapakaa: "What do you intend doing with the food, boy?" Kuapakaa replied: "I 
am doing this, because I know you will eat uj) those potato patches and the bad weather 
of this land generally comes about this time, when the sea will be rough, which will 
keep you here for some time, for there are three liad months yet to come ; Makalii, Kae- 
lo and Kaulua.'' In the month of Olana,"' it is possible that fine weather will come, then 
you people will be able to get away. By that time my potatoes will all be consumed by 
you, but by doing this, sa\-ing and drying out the small potatoes, T will not be without 
food and will not be hungry, for I shall then live on the small potatoes which I ask you 
to keep for me. \\\i\\ this food I will be supplied during the time of planting and care 
•of a new crop." This talk by Kuapakaa, although true, was intended to deceive them, 
for Kuapakaa well knew that Keawenuiaumi was going to urge that he go along with 
him m the search for Pakaa, when good weather once more prevailed. The men, in obe- 
dience to this order, faithfully kept all the small potatoes after every cooking day. 

WHien Keawenuiaumi left Hawaii on this ex])edition, he left word with the chiefs 
and the common ])eo])le that he would take up a month in the search for Pakaa. He was, 
however, mistaken in this, for he was in Molokai for four months. In this prolonged 
absence the people of Hawaii began to mourn for their king, believing that he was dead. 
After sta\-ing in Molokai for four months, the followers of Keawenuiaumi began to 
think of their wives, children and parents, and there was a general feeling amongst them 
that they abandon the search for Pakaa and return to Hawaii. 

At the exjjiration of the four months, during which bad weather was to i)revail 
as predicted by Kuapakaa, he closed the wind calabash of Laamaomao, and good 
weather was once more experienced. He then said to the people: "This is Olana, the 
pleasant month, then come Welo and Ikiikii (May and June), the ]:»eriod of time when 
the fisherman's fish line is always wet. These months are the i^leasant months, and 
hence the fisherman's line is never dr\', because they go out fishing every day." He 
then said to the chiefs and men: "Bind the lashings of the canoes, for I have kept vou 
for four months because of the bad weather; now that good weather has come, you 
must return home." When the chiefs heard this, they made ready their canoes, re- 
newed the lashings, and pushed the canoes out into the sea and moored them, for the ex- 

"This was the way of preserving food for use in '"Ohiw, or Nana, translated as April, would be the 

tunes of war or on long ocean voyages. March-April of the Hawaii calendar, but July of Molo- 

"'These niontlis would range from mid November to kai's. 
March, according to Alexander. 

Legend of Kuapakaa. \iy 

keiki nei, he mau wahi kipoipoi wale no, eia ka hoi, he man mala niinui." Koki iho la 
lakou, a nui ka ai, hoiliili iho la, e like me ka olelo a ke keiki mai ka mea nui a ka mea 
liilii, a hf)i akii la a hiki i kai, hoa ka umn, a moa ae la, ai iho la lakou. Hele mai la o 
Kuapakaa a hiki olelo mai la ia lakou: ■"]{ auhea oukou o ka uala nui o ka oukou ia, 
o ka mea liilii o ka"u ia." "Kahaha, aole peia, i uala nui no kekahi au, no ka mea, nau 
ka ai." "Aole," pela aku o Kuapakaa, "o ka ai nui na oukou no ia, o ka ai liilii o ka'u ia. 
Penei nae oukou e hana ai ; e ihi oukou a pan ka ili o waho, alaila, kaulai i ka la a nia- 
loo." O ke ano o keia, he ao maloo. 

Ninau mai la lakou: "Heaha ke ano o keia hana au c ke keiki?" I aku o Kua- 
])akaa: "No ko'u manao, e pan ana keia mau mala uala ia oukou, a e hiki mai ana ka 
manawa ino o keia aina, e kaikoo ai ka moana o kai, a e loihi ana no hoi ko oukou noho 
ana i anei, no ka mea, ekolu malama ino i koe, o Makalii, Kaelo, Kaulua. I Olana paha 
hookau ka malie, alaila, oukou holo, nolaila, e pau ana ka'u ai ia oukou; aka, i hoi 
oukou, aole au e wi ana, aole no hoi e pololi, no ka mea, ua ola au i ka ai liilii a oukou e 
hoiliili nei, loaa hoi ko'u o e mahiai aku ai i ai na'u." O keia olelo a Kuapakaa, he olelo 
maalea, he olelo huna, aole ia o ke ano maoli. Ua ike no o Kuapakaa, e koi ana no o Kea- 
wenuiaumi, e holo e imi ia Pakaa, ke malie, nolaila, ua malama loa na kanaka i. ka ai liilii, 
i keia umu keia umu ke kalua ai lakou. 

Eia nae, ia Keawenuiaumi ma i holo mai ai mai Hawaii mai, olelo aku ia i na 'lii 
o hope a me na makaainana, hookahi mahina e holo mai ai e imi ia Pakaa, aka, ua hala 
na mahina eha ia lakou ma Molokai, o ka noho ana. Ma keia noho loihi ana o Keawe- 
nuiaumi ma, kanikau na makaainana o Hawaii ia ia, e manao ana ua make. A hala na 
mahina eha i ka noho ana ma Molokai, hu mai la ke aloha o ka wahine, ke keiki, a me ka 
makua, nolaila, ])au ka manao hele e imi ia Pakaa, o ka hoi wale no i Hawaii ka pono. 

A pau na malama ino eha a Kuapakaa i olelo ai, popoi iho la ia i ka ipu makani o 
Laamaomao, hookau mai la ka malie. Olelo aku la ia: "Olana keia o ka malama malie, 
o Welo, o Tkiiki, o ke aho pulu a ka lawaia, he mau malama malie wale no keia ; nolaila, 
maloo ole ai ke aho a ka lawaia, no ka holo mau i kai." I aku la ia i na 'Hi me na ka- 
naka: "E hoa na waa a paa, no ka mea, ua kaohi aku wau ia oukou no na malama ino 
eha, a ua malie, e hoi oukou." A lohe na 'lii i keia olelo, makaukau iho la na waa a paa 
i ka hoa, hoolana aku la i loko o ke kai, me ka paa i ka hekau ia, no ka mea, he huakai 

ii8 Pomander Collection of Hawaiian folk-lore. 

pedition of kin^^s is ever alert. Very late that evening, when it was almost midnight, 
Kuapakaa called out in a chant, as follows: 

Arise ! Arise ! Arise ! 

The night is spent, the night is spent. 

All tiredness, soreness and weariness have vanished ; 

Also darkness that prevents the sailing of canoes. 

Arise ! Arise ! Arise ! 

Hikiliimakaonnulan" is up, 

The star at the end of the land. 

Arise, make a move! Arise, make a move! 

Upon hearing this, the chiefs said: "How^ strange! it is not yet anywheres near 
daylight, but the boy is calling us to sail off. This is only in the early evening." 


Departure from Molokai. — The Names of the Six Districts of Hawaii. — The 
King Desires Kuapakaa to Accompany Him. — The Boy Consents Under Con- 
ditions. — They Start Off. — Meeting With Adverse, Cold Winds, the Two 
Sailing Masters Fall Overboard. 


By this expression used by the chiefs, it was their intention to delay their sailing 
until the change of the Milky Way, after midnight, when they would make the start. 
Hearing this expression, Kuapakaa again called out; this time naming the si.x dift'erent 
districts of Hawaii, and also the six chiefs. 


.■\rise, Kona, land of the calm seas ! 
The shady clouds of Keei are flying. 
The clouds are like ridge poles over Well. 
I low long you have indeed slept ! 
When I mentioned you the fact. 
You sit calmly and make no stir. 

Make a move, Kohala, arise ! 
Make a move, Kohala, thou of the solid step. 
Causing Papa the begetter of the isles, to hearken, 
The one who gave birth to Koolau. 

Arise, HiJo ! 

Hilo of the incessant rains of the sharp head. 

The flower of the lehua is withered 

]'>y the pelting down of the rain, 

Prepare the ki leaf"'" in the calm 

For the net-fishing of the ncliu at Punahoa. 

Arise, Puna ! 

Puna the land made fragrant by the hala 

"Not identified as the morning star by this name. "Braid or cluster the leaves of the ki plant to fringe 

llie seines for certain kinds of fish. 

Lci^ciid of Kiiapakaa. 119 

pulale ka ke 'Hi. A ahiahi loa, aneane e aumoe, kahea aku la o Kuapakaa ma ka paha 

penei : 

E ala ! e ala ! e ala ! 

Ua kiilu ka po ! ua kulu ka po ! 

Pan ka luhi, ka eha, ka opa, 

Ka maka pouli o na waa la. 

E ala ! e ala ! e ala ! 

Aia i luna o Hikiliimakaouiuilau, 

Ka hoku i ka palena o ka aina. 

E ala ! e en ! E ala ! e en ! 

Ma keia olelo a ke keiki, nleln ae la na 'Hi: "Kupanaha! Anle Hoi i kokoke aku i 
ke an, o ka Hea okoa iiiai nei no ia e Holo, eia no ka i ke aHiaHi okoa." 


Ka Haalele ana ia Molokai. — Na Inoa o na Moku Hawaii Eono.^ — Makemake 
KE Xii E Holo pu o Kuapakaa me ia. — Ae ke keiki Malalo nae o na Kumuae- 
LiKE. — Hoomaka Lakou e Holo. — Halawai me na Makani Anu Pahili, Haule 
na Hookele Elua mai ka Waa. 

O ko na 'Hi manao ma keia olelo a ke keiki, e waiho a liuli ka ia i ke kau o ka po, 
alalia Holo. Nolaila, hoomaka Hon o Kuapakaa e kahea ma ka inoa o na moku eono o 
Hawaii, e pili ana i na 'Hi eono o Hawaii : 


E ala e Koiia, aina kai pohu i ka hau ! 
E lele ana ke ao pohu o Keei, 
He ao kaupoku ia no Weli, 
Weliweli, wale ko'u moena, 
Ko'u hai wale ana ia oe, 
Nohowale iho la oe, pale ko eii, 

En e Kohala — e ! 
E eii e Kohala, ka nnupaa, 
A lialiu o Papa hanau moku, 
Ka niea nana i hanau o Koolau, 

E ala e ! e Ililo e ! 

Hilo ua poolipilipi i ka uniulaii, 
Ua mae ka pua o ka lehua 

1 ka hehihehi a ke kuaua, 
E aha lai i ka malie, 

Lawaia huki heenehu n Punahoa. 

E ala, e Puna e ! 

O Puna aina ala i ka hala 

I20 Fornaudcr Collection of Hawaiian Folk-lore. 

From one end to the other, 

To the very breadfruit trees of Kailua 

That stand unmolested by the winds of Kau. 

Arise, Kau ! 

Kau the large windy land. 

Land where the current draws to Alae, 

Where the canoes sail here and there, 

To Kailikii, to Kaulana, 

Sailing singly, sailing in pairs. 

Sailing by threes, sailing by fours. 

Sailing by fives, sailing by sixes. 

Sailing by sevens, sailing by eights, 

Sailing by nines, sailing by tens. 

They all sail, the small canoes, 

The canoes of the cliiefs must sail. 

After this call of the boy, the chiefs and the men arose about midnight, boarded 
their canoes and set sail, and when out at sea they hove to and awaited for the canoe of 
Keawenuiaumi, which was to come later; for the king had given them his order to go 
to sea and await his coming. In waiting for the king, the chiefs allowed their canoes to 
drift away; and in drifting they all fell asleep. The men who were anxiotis to get 
back home then headed the canoes for Kawaihae in Kohala, Hawaii ; at daylight the 
next day, the chiefs awoke and when they looked about them they saw that the land 
in sight was Hawaii. Instead of getting angry, they felt happy, for they knew that 
they were about to see their wives and children; they, however, felt some regrets, for 
they loved their king, Keawenuiaumi. 

At daylight, a man came to Kuapakaa from the king with the request that he go 
to the king. When Kuapakaa came before Keawenuiaumi the king said : "I have sent 
for you to ask you that yoti accompany me to Kaula and back." Kuapakaa replied: "I 
cannot go with you, for I would be leaving my old man by himself and he is very 
weak." But since the king kept on urging him, Kuapakaa agreed to accompany the 
king. This by the way was the wish of Kuapakaa. In giving his consent, Kuapakaa 
made his going conditional, saying: "I am williiig to go with you, if you will take my 
things along. If you allow this, I will accompany you; but if you will not allow my 
things to go along, I will not go with with you." The king gave his consent,^" saying: 
"I am willing that you go with your things." Keawenuiaumi then told the men to take 
the things belonging to the boy and place them on the canoe, believing that this would 
allow the boy to accompany him. 

When the men came to the place where the boy's things were, they looked and 
saw a large log of wood as long as the double canoe of the king. When the men saw 
this log they expressed their doubts as to its being able to be carried by the double canoe 
for they feared that it would be too much of a load. The men, however, took it u]i with 
some difficulty and placed it on the canoe, which set the canoe deep in the water. The 
boy then jiointed to another thing, a rock, with a groove cut around it; thus making two 
things the boy wished placed in the canoe. 

■'Usually tlie king commands ; his wish is law ; but here is a decided departure from custom. 

Legend of Kiiaf>akaa. 121 

Mai ke kila no a akiaki, 

na ulu o Kailua, 

Aeae kukio makaiii o Kau. 

E ala e Kau e! 
Kau nui aina makani, 
Ko ke au i Alae 
Kapaepae ka waa e holo, 

1 Kailikii, i Kaulana, 
Holo kookahi, holo koolua, 
Holo kookolu, holo kooha, 
Holo koolima, holo kooono, 
Holo koohiku, holo koowalu, 
Holo kooiwa, holo kooumi. 
Holo na pou, na waa liilii, 
Ka waa n na "Hi c hole. 

Mahope o keia olelo kahea a ke keiki, ala ae la na 'Hi a me na kanaka i ke aumoe, 
a ee ae la kela alii, keia alii i kona waa, a holo aku la, a ka moana lana mai, koe iho la o 
Keawentiiaumi mahope. Ua kauoha ke 'lii ia lakou, e holo a ka moana kakali mai ia ia, 
ma keia holo ana, ua hookelekele lakou, mai Molokai a Oahu, e like me ka moku. Ma 
keia hookelekele ana o lakou, ua pau loa i ka hiamoe i luna o na waa, nolaila, ua holo na 
waa a pae ma Kawaihae, i Kohala, Hawaii. I ke ao ana ae, nana aku lakou o Hawaii 
keia aina, olioli iho la lakou, no ka ike i ka wahine me ke keiki, aka, ua nui ko lakou aloha 
no ke 'lii, no Keawenuiaumi. 

A ao ae la kii aku la ke kanaka ia Kuapakaa, ma ke kauoha a ke 'lii e hele mai i 
mua ona. A hiki o Kuapakaa i mua o Keawenuiaumi, olelo mai la: "I kii aku nei au ia 
oe, e holo pu kaua i Kaula a hoi mai." Olelo aku o Kviapakaa: "Aole au e hiki, e haa- 
lele iho auanei au i kuu wahi pupu elemakule, no ka mea, ua ]5alupalu." A no ke koi 
pinepine a ke 'lii, ae aku la o Kuapakaa e holo i)u, o kona manao no ia o ka holo pu me 
Keawenuiaumi. Nolaila, olelo aku la o Kuapakaa ia Keawenuiaumi : "He ae no au e 
holo pu me oe, ke ili nae kuu wahi ukana, alaila, holo kaua, a i ole e ili, aole au e holo me 
oe." Ae mai la ke 'lii: "He ae no au e holo oe a me ko ukana pu." Kena ae la o Kea- 
wenuiaumi i na kanaka, e kii i ka ukana a ke keiki a lawe mai, no ka mea, ua manao o 
Keawenuiaumi o ia ka mea e hiki ai ke keiki. 

A hiki na kanaka i kahi o ka ukana, i nana iho ka hana, he laau nui, ua like ka loa 
me na waa o ke 'Hi, o Keawenuiaumi. Olelo iho la na kanaka, ina paha e kau keia 
laau nui i luna o na waa, o ke komo no ia, no ka nui launa ole. Amo ae la lakou me ka 
hiki inoino loa, a hooili i luna o na waa, a aneane na waa e komo no ke kaumaha loa; 
kuhikuhi hou ke keiki i kekahi ukana ana, he pohaku, ua hana ia a puali, alua ana ukana. 

122 Fornandcr Collection of Hazvaiian Folk-lore. 

This large log of wood was hollow and contained food and various other things. 
Becavtse of this large log, the men gave the boy the name, "The boy of Kaluakoi with 
the large package." After the things belonging to the boy had been placed on the 
double canoe, Keawenuiaumi and Kuapakaa, as well as the rest of the men, boarded it 
and set sail. 

In setting out, they experienced pleasant winds, called Kaao; Kuapakaa at once 
looked at the two sailing masters and asked that they give him one of the paddles, but 
they refused, saying: "We cannot give you one because this is our sign of authority. 
We will be blamed if we surrender it to you." By this Kuapakaa wanted to place the 
responsibility upon their own heads, in case of coming disaster, for these were the very 
men who had made things so unpleasant for his father, Pakaa, who was forced to go 
away from the presence of Keawenuiaumi. 

The canoe sailed on and passed to the lee of Oahu, then on into the sea of Kaie- 
iewaho,^" where they saw Kauai; after a time they went past Waimea. At this place 
Kuapakaa uncovered his wind calabash, Laamaomao and immediately they were encom- 
passed by a terrible storm. In meeting this storm the king did not worry for he had 
the boy with him. When they were beset with this storm, Keawenuiaumi asked of the 
sailing masters: "What are we to do?" The two were unable to make answer, at that 
time, for the waves were beating into the canoe, and it was only being kept afloat 
through the exertion of the bailers. Soon after this the storm increased and the wind 
and rain were terrible; the thunder and lightning too was severe, and they began to 
drift away until Kauai was almost lost to their sight. 

As the storm increased, Keawenuiaumi turned to the boy and asked: "What 
about this storm?" Kuapakaa answered: "I have nothing else to meet it, except this 
rock; it must be cast out to serve as an anchor to hold the canoe and in that way pre- 
vent our being blown away by the wind and lose sight of land." At this, Keawenui- 
aumi surrendered the entire command of the canoe to Kuapakaa; it was his to carry 
them to destruction or to safety. Kuapakaa then opened out one end of the log, and 
taking out a rope he fastened it to the rock, and threw it into the sea, and they were 
held in one place. 

When Kuapakaa saw that the men and the king were shivering from the intense 
cold, that their hair hung down straight and every one was suft'ering, he took out some 
palm leaves" from the log and gave the men one apiece and one to the king; but he did 
not give the sailing masters, Hookeleihilo and Hookeleipuna, any. Soon after this he 
took out food and meat from the log, and gave some to the men and to the king ; but he 
again refused to give anything to the sailing masters. 

By this action of Kuapakaa the two sailing masters were in great distress, for 
they were shivering with the cold and were in great need of food. Not very long after 
this, Hookeleihilo fell overboard, unable to withstand any longer the terrible sufferings. 
At this the man who sat in front of Hookeleiho called out: "Hookeleihilo has fallen 
overboard." Not very long after this, Hookeleipuna succumbed and he too fell over- 
board, dead; thus were the two sailing masters disposed of. 

'"The Oahu-Kauai channel. by hostile tribes, but in this case they become equally 

"Palm leaves have been recognized as peace offerings effective with the elements. 

Lc<:;cii(i of Kuapakaa. 123 

O keia laau nui, he ukana o loko, he ai, lie ia a me na mea a pan loa. No keia laau 
nui, kapa na kanaka ia ia: "O ke keiki opeope nui o Kaluakoi." A pau na ukana a ke 
keiki i luna o ka waa, ee aku la o Keawenuiaunii nie Kuapakaa, a nie na mea a pau loa i 
luna o ka waa, a holo aku la. , 

Ma keia holo ana, he maikai ka makani, he kaao; ia wa nana aku la o Kuapakaa 
i na hookele, a nonoi aku la i kekahi hoe ia ia, hoole mai la na hookele: "Aohe maua e 
haawi aku ia oe, no ka mea, o ko maua haawina no ia; hewa niaua ke lilo ia oe." Ma 
keia hana a Kuapakaa he imihala i na hookele, no ka mea, o na hookele ko Pakaa mea 
i hele ai mai a Keawenuiaunii mai. 

Holo mai la lakou mai Molokai a kalewa mawaho o Oahu nei, malaila aku a ke 
kai o Kaieiewaho, ike lakou ia Kauai, a mahope, holo ana lakou mawaho o Waimea. 
Alaila, wehe ae la o Kuapakaa i ke poi o ka ii)u makani o Laamaomao, a halawai lakou 
me ka ino ia wa, i keia pilikia ana, ua oluolu no ko ke 'lii manao no ka holo pu ana o 
ke keiki me ia. Ma keia ino ana, ninau aku la o Keawenuiaunii i na hookele: "Pehea 
ka pono?" Aole hiki ia laua ke ekeniu mai ; ia wa, e koiiio ana ka ale iloko o na waa, aka, 
ua ikaika na ka liu. Ia wa, hiki mai ka ino a nui loa, aole o kana mai ka ua me ka 
makani, ka hekili me ka uwila, a aneane e nalowale o Kauai. 

Ma keia ino i loohia ai ia lakou, ninau aku la o Keawenuiaunii i ke keiki: "Pe- 
hea ka ino?" I aku o Kuapakaa: "Aohe a'u pono e ae, eia wale no, e lioolei ka poliaku 
nei la i ke kai i heleuma no na waa e paa ai, e aho ia, aole kakou e pulii ia e ka makani, 
a nalowale ka aina." I a wa, hooili mai la o Keawenuiaunii i na liana a pau loa ia Kua- 
pakaa, ia ia ka make, a me ke ola ; alaila, unuhi ae la o Kuapakaa i ke poo o ka laau a 
lawe ae la i ke kaula a nakii iho la i ka pohaku, a lioolei aku la i loko o ke kai, a paa 
ilio la lakou i kalii hookahi. 

A ike o Kuapakaa i ke anu o na kanaka a me ke 'Hi, ua huluhulu loloa, ua hau- 
keke, alaila, unuhi ae la ia i ka lau o ka loulu mai loko ae o ka laau, a haawi pakahi aku 
la i na kanaka, a me ke 'lii, o Keawenuiaunii, i ka ao loulu. a koe na hookele, oia o 
Hookeleihilo a me Hookeleipuna, aohe o laua ao loulu.. Mahope o keia, haawi aku la o 
Kua])akaa i ka ai a me ka ia i na kanaka, a koe o Hookeleihilo a me Hookeleipuna, aohe 
ai a laua. 

Ma keia liana ana a Kuapakaa, ua pilikia loa na hookele i ke anu a me ka pololi, 
aole i liuliu iho, pahu ana o Hookeleihilo i loko o ke kai mahope o na waa. Kahea mai 
la ke kanaka mamua iho o Hookeleihilo: "E! Pahu aku la o Hookeleihilo i k»k() o ke kai!" 
Aole i liuliu iho, make o Hookeleipuna, pau loa na hookele i ka make. 

124 Foniandcr Collection of Haivaiian Polk-lorc. 


At Death of Pakaa's Enemies, Calm Prevails. — The Boy Is Made Sailing 
Master. — He Directs the Canoes to Hawaii. — The Men Are Made Glad, but 
THE King Is Sad at Failing to Find Pakaa. — Kuapakaa Foretells His Neglect 
BY THE King. — Landing at Kawaihae He Is Deserted. — He Joins Two Fisher- 
men and Makes a Fair Catch. — Falling in with a Six-manned Canoe He 
Wagers on a Race, Single-handed, Against All Eight and Wins. — He Hides 
the Fish in the King's Canoe. — They Plan a Canoe Race to Take Place in 
Kau, Life to Be the Forfeit. 

When Kuapakaa saw that the enemies of his father, Pakaa, were dead, he closed 
the wind calabash, Laamaomao, and immediately the storm aliated and a great calm 
came over the ocean. At the coming of the pleasant weather, the office of sailing mas- 
ter was given over to the boy. But before this, the king said to the boy, that he wished 
to continue the search of Pakaa at Kaula. After giving this order the king and the 
men all fell asleep, for they were worn out with the efforts to save themselves during 
the storm. 

After they had all fallen asleep a fair wind from land sprung up; Kuapakaa then 
swung the canoe around as well as the sail and sailed straight for Hawaii, all that day 
and night until daylight of the next day, when they saw the to]) of Maunakea above the 
mist, passing and repassing in the distance like a pointed cloud. At this the men all 
woke up at the call, "There is Hawaii." Some said that it was not Hawaii; but when 
they got nearer to Kawaihae, they were made certain that it was Hawaii. This was the 
cause of great rejoicing amongst the men; but Keawenuiaumi was not at all made 
hap])v for he had failed to find his servant Pakaa, and had not reached Kaula. 

As the canoe drew near the land the men became excited, for they were to see 
their wives and children after a long separation. Upon seeing this, Kuapakaa said to 
them: "Say, what a disappointment it will be for the boy." They asked; "Why?" 
Kuapakaa replied: "He will be neglected as soon as the canoe touches land." Lapaka- 
hoe then asked : "Why should you be neglected?" Kuapakaa replied: "I see that you 
are all excited and are anxious to land; and when you do, and meet your wives and 
children you will forget me and I will get left, for I have no friends here." Lapaka- 
hoesaid: "The king will not forget you, because by you these bones were saved." 
"That may be so, but the boy will be forgotten as soon as the canoe touches land." 
These words of Kuapakaa were realized and ])r()ved too true, as the following events will 

When they touched land at Kawaihae, everybody landed and there was weeping 
by the women and by the children, and while doing this, the boy was entirely forgotten. 
Kuapakaa, not having any other place to go to, staid by the canoes day and night, sleep- 
ing under them at night. In living at this place, the boy had no friends, and the food he 
lived on was the dried potatoes saved in his log of wood. 

Legend of Kiiapakaa. 125 

I KA Make ana o ko Pakaa mau Enemi, Halii ka IMalie.- — Hoolilo ia ke Keiki 


Haalele wale IA OiA. — Hui oiA ME Elua Mau Kanaka Lawaia a Loaa Kana 
MAU wAiii Fa. — Halawai OIA ME KA Waa Eono Kanaka, A PiLi Heihei Hoo- 


KA Alii Waa. — Hooiiolo Lakou e Malama ia he Heiiiei Waa ma Kau, a o 
KE Ola ke Kumu Pile 

A ike o Kua])akaa, ua make na enemi o kona niakuakane o Pakaa, alaila, popoi 
iho la ia ia Laamaomao, o ka malic koke iho la no ia a pohu haalele loa. A malie iho la, 
lilo ae la ia ia ka hookele o na waa, aka, ua olelo mua aku o Keawenuiaumi i ke keiki, 
e holo i Kaula i o Pakaa ala. Mahope o ia olelo ana, pauhia iho la ke 1ii i ka hiamoe a 
me na kanaka, no ka luhi i ke kai. 

A pan lakou i ka hiamoe, pa niai la ka makani maikai ma ka aina mai, hoololi ae 
la o Kuapakaa i na waa a me ka pea, a holo pono i Hawaii. Ia la a po, a ao ae, ike aku 
la lakou i ka piko o Maunakea i loko o ka ohu, e maalo afia me he opua la. O na kanaka 
a pau o luna o ka waa, aia ae la lakou, aia o Hawaii : hoole kekahi poe, aole ia, a kokoke 
loa lakou e komo i Kawaihae, alaila, maopopo iho la ia lakou, o Hawaii keia. Nolaila, 
olioli lakou i ka hiki i Hawaii, aka, o Keawenuiaumi, he minamina loa ia i kana kauwa 
ia Pakaa, no ka hiki ole ana i Kaula. 

O na kanaka a pau o luna, ua pihoihoi lakou no ka ]iae i ka aina, a ike aku i ka 
wahine, me ke keiki, nolaila, olelo e aku o Kuapakaa, ia lakou, penei : "E, ehia mea aloha 
ke keiki." Ninau mai lakou: "I ke aha hoi?" I aku o Kua))akaa: "I ka haule i ka 
hapaina waa." I mai o Lapakahoe: "I ke aha kou mea e haule ai ?" Pane aku o Kua- 
pakaa: "Ua ike aku nei au i ko oukou pihoihoi, e ake no e lele i uka. Nolaila, ina paha 
kakou e pae aku, uwe ka wahine, uwe ke keiki, nolaila, poina iho la au, ka mea maka- 
maka ole mahope." Olelo aku o Lapakahoe: "Aole oe e poina i ke 'lii, no ka mea, i ola 
keia mau iwi ia oe." "Oia paha. O ke keiki ka hoi ka mea aloha, i ka haule i ka hapai 
waa ana." O keia mau olelo a Kuapakaa, ua ko io no, iwlc i hala, ua polnlei loa e like me 
kana olelo wanana manma. 

A pae aku la lakou i Kawaihae, lele aku la keia mea keia mea i uka, uwe ka wa- 
hine, uwe ke keiki, ilaila lakou i lalau ai, poina loa iho la ke keiki. Xoho iho la o Kua- 
pakaa i na waa o lakou, i ke ao a me ka po, malalo o na waa, ma keia noho ana, aohe 
makamaka, o kana ai, o ka ai i maloo a lakou i holo mai ai. 

126 Povnandcr Collection of Hawaiian Folk-lore. 

Some time after this, Kuapakaa heard that the season for flying-fish had com- 
menced at Kohala, so very early one morning he came upon a couple of fishermen, who 
were fastening on the lashings of their canoe, making preparations for going out fish- 
ing for fiying-fish. When he saw the men, he said: "What are you two going to do with 
the canoe?" "We are making ready to go out fishing for flying-fish." "Will you let 
me accompany you in your canoe?" "No, it will be too nuich of an extra load for the 
canoe?" Kuapakaa rei)lied: "Do you think so? I believe every canoe ought to have 
a bailer. If I accomi)any you, I know that I don't share with you on your catch. I 
know how to fish, and if I make a large catch, I will have to share with the rowers; 
and even if the catch be small, I must share with you on my catch. In this way, you 
can see, I will not in any way be entitled to a division of your catch." As the boy 
spoke pleasantly and in a way, wisely, the men gave their consent and expressed their 
willingness to take Kuapakaa along with them. 

Upon coming to the fishing grounds, several flying-fish were caught, a fair divi- 
sion was then made and they headed for home. On their return they met a canoe which 
was manned by six jwddlers, while the canoe in which Kuapakaa was a paddler had 
only three. When Kuapakaa saw the other canoe, he said to his two companions: 
"Let us have a race with that canoe, and make a wager,"*" our flying-fish, that we can 
beat them." This proposition angered one of his companions, who said: "Why, who 
.«aid so? How can you beat six men in a canoe race?" Kuapakaa said to the one who 
made the answer: "You had better get into that other canoe, making seven of you, 
and the two of us will race the seven of you." 

The other man then replied: "I am afraid I will be deprived of my share of our 
catch. How can our strength be compared to the strength of all such full grown men? 
We will never be able to beat them." When Kuapakaa heard this, he said to the man: 
"You can take the other canoe then, making eight of you, while I shall take this canoe 
all by myself; and let us place our shares as our wagers. If you get ashore first, you 
can have my catch and if I make land first I will take your catch." 

This satisfied the others and they asked that Kuapakaa hand over his share of 
the fish for them to hold; but to this Kuapakaa replied: "No, 1 think you ought to give 
me the fish and I act as the stake-holder; because if I beat you, you will be apt to keep 
the stakes, and if I juni]) in to take it from you, you would beat me, for there are too 
many of you and 1 am all alone. But on the other hand, if you beat me, I will not be 
able to keep the stakes away from you for you are too many for me, you can take the 
stakes away from me anyhow." There was nothing wrong in this, so it was agreed, 
and the fish were handed over to Kuapakaa. Soon after this, the ])reparations for the race 
commenced and the canoes were brought to the mark. As soon as the word was given, 
the paddles all came down with a jerk and away the two canoes went. 

On the start the canoe containing the eight men took the lead, while the one con- 
taining Kuapakaa was left to the rear. As soon as Kuapakaa saw this, he called out 
to his grandmother, Laamaomao, to send him three surfs to carry his canoe to shore. 
Soon after the call, a large surf came from behind him and then another and another ; 

"Wager our sliarcs. A sluirc of fish, a kaao, was forty. 

Legend of Kuapakaa. 127 

la ia i noho ai malaila, lohe aku la ia ua malolo o Kohala; a lohe ia, hele aku la 
i ke kakahiaka nui. e hoa ana keia mau mea elua i ka waa, e holo ai i ka malolo. Olelo 
aku la o Kuapakaa ia laua: "He waa aha ko olua?" "He waa holo i ka malolo.'" 
"Owau hoi ha kekahi e kau ma ko olua waa?" "Aole, e komo auanei ka waa." I aku 

Kuapakaa: "U. I pono hoi ka holo ana o ka waa, he kaliu kekahi; ina hoi kakou e 
holo, aole o ko olua haawina ke lilo mai ana ia'u, no ka mea, ua ike no au i ke ano o ka 
lawaia ana ; ina e nui ka loaa ana o ka malolo, e pa kaau ka haawi ana o na pahoe ; ina 
hoi e uuku, e pa kauna ka haawina o na pahoe; nolaila, aole o ko olua haawina ke lilo 
mai ana ia'u." A no ka maikai o ka Kuapakaa olelo, nolaila, ae na kanaka nona ka 
waa e holo o Kuapakaa i ka pahoe malolo. 

Holo aku la lakou i ka pahoe malolo, a loaa ka malolo, haawi pa kaau iho la na 
ia i na pahoe; mahope o laila, hoi mai la lakou. Ma keia hoi ana, hui mai la kekahi 
waa me ko lakou waa, eono nae kanaka o ia waa, ekolu no hoi lakou nei o ko lakou waa. 

1 aku o Kuapakaa, i kona mau kanaka hoa holo; "E heihei ko kakou waa me ko lakou 
la waa, a e pili na kaau malolo a kakou me ia waa." Alalia, huhu iho la kekahi ka- 
naka ia ia, a olelo mai la; "Kahaha! wahi a wai, e eo ia oe na kanaka eono ke heihei?" 
I aku o Kuapakaa i ke kanaka i olelo mai ia ia ; "E hoi hoi ha oe ma keia waa, hui, ahiku 
oukou o ko oukou waa, a i elua no hoi maua ma keia waa?" 

Pane aku la kekahi kanaka, o ka lua ia ; "E lilo auanei ka"u kaau malolo ia oe? E 
puka aku no auanei ko kaua ikaika i mua o na kanaka makua? Aole e puka." A lohe o 
Kuapakaa, olelo aku la ia; "Ou hoi hoi ha ma keia waa, hui awalu oukou, owau no 
hoi ma keia waa, heihei kakou, o na kaau malolo ka pili a kakou? Ina oukou e pae e i 
uka, alalia, lilo ka'u mau malolo ia oukou; a ina hoi owau ke pae e i uka, lilo ka oukou 
mau malolo ia'u." Ma keia mau olelo a Kuapakaa, ae lakou. Nolaila, nonoi mai la 
lakou i ka Kuapakaa kaau malolo, e haawi aku ia lakou e paa ai ka pili, i aku o Kua- 
pakaa; "Aole, i ko'u manao, o ka oukou ke haawi mai ia'u e ]jaa ai. No ka mea, ina 
oukou e eo ia'u, aole e loaa mai, lele aku au aumeume, eha au ia oukou, no ka mea, he 
nui oukou, hookahi au; a ina au e eo ia oukou, alalia, aole au e aua ia ovikou, no ka 
mea, aole au e lanakila maluna o oukou, hookahi au, he paapu oukou; nolaila, aole 
oukou e maka'u ia'u." Ma keia mau olelo maikai a Kuapakaa, ua ae lakou, a hoomakau- 
kau iho la lakou e heihei, kaulike iho la lakou a kupono na waa, oia iho la ; "Oia," o ka 
manawa ia i hoe ai. 

Ia lakou e hoe ana, kaa aku la ka waa o na kanaka ewalu i nuia loa, a hala hope 
loa keia ia lakou la. Kahea ae la keia i ke kui)unawahine, ia Laamaomao, e hoouna mai 
i mau nalu ekolu, i mea e ])ae ai ko ianei waa. Mahope o keia kahea ana, ua ku mai la 
ka nalu a kiekie loa, mahope o ia nei, nolaila, hooponopono keia mamua o ka nalu a ku- 

128 Pomander Collection of Hawaiian Polk-lorc. 

1)\' these surfs lie was taken ashore. The other people, when they saw the surfs com- 
ing, were friglitened, they being too large, and so they held back their canoe; in this way 
Kua])akaa rode in on the surfs alone and landed ahead of the others. As soon as Kua- 
l)akaa landed, he took the flying-fish and hid the whole lot within the canoe of Keawe- 
nuiaunii. \Mien the others came ashore, they asked of Kuapakaa al)out the fish, say- 
ing: "Where is our fish?" "There is none left, 1 have given the whole lot away, for I 
knew it was mine." 

When the men heard this, they were satisfied, but were greatly surprised that 
such a small boy should beat them. They were, however, determined to try again, and 
proposed another race, saying to Kuapakaa: "Let us have another race." Kuapakaa 
replied: "You can satisfy yourselves on that matter; but the trouble is I have nothing 
to wager against you." They all said: "There is always one wager, our bones. If we 
beat you, you forfeit your life to us, and if you should beat us, why we forfeit ours." 
Kua])akaa replied: "I do not want to wager our lives, for if I should win, your wives 
and children and your friends would weep for you; whereas on my side I am all by my- 
self, without a single relative and can afford to die; but this is not the case with you. 
So therefore, if you think best we will wager some property, for there is my double 
canoe over there which you can have if you beat me." The men replied: "That is not 
your canoe, it belongs to Keawenuiaumi." Kuapakaa said: "Keawenuiaumi has no 
canoe there, that is my canoe They were merely passengers, for I am the one that is 
keeping it ; had the canoe been theirs they would have staid by it and taken care of 
it." The men then replied: "We do not want the canoe. We would much prefer that 
our lives be the wager." The boy assented to this, saying: "All right, why not?" 

The result of the first race was spread abroad about Kohala, Hamakua and Hilo. 
In the arrangement for the second race the men said to the boy: "The race must take 
])lace in Kau. Each canoe must be six fathoms in length." This arrangement was 
also spread abroad until it went the whole round of Hawaii. 


The Canoe Race in Kau. — Kuapakaa Stipulates to Land Four Times Before 
His Opponent's First. — Landinc; First in His Canoe He Seizes a Surf-board 
and Comes in Three Times Before They Land. — The King. Hearing of the 
Race, Sends for the Boy. — Pleads for the Lives of His Men, Dear to Him 
Through the Loss of Pakaa. — Kuapakaa Reveals Himself and Pakaa. — The 
Defeated Men Ordered Put to Death. — Keawenuiaumi Orders Kuapakaa to 
Bring Him Pakaa. — Pakaa Refuses to Return Till Full Restitution Is Made. 
— The King Agrees, and on Pakaa's Arrival, Gave Him the Whole of Hawaii. 

When they reached Kau, the canoes were made ready and moored at the beach. 
The oven was dug, sufificient wood was brought to the place as well as the stones. These 
things were made ready because they were the means by which death was to be given the 
defeated ones, according to their agreement. In this second race many people took the 

Legend of Kuapakaa. i2g 

pono, o ka manawa ia, ua pae keia i uka. O na kanaka niakua, makau iho la lakou i ua 
nalu nei no ke kiekie, a hoenii hope ka waa o lakou i hope loa, nolaila, pae e keia ma- 
nuia. Ku hou ua nalu, emi hope hou ka waa o lakou i ho])e, ia lakou i emi hope ai, ])ae 
loa aku la o Kuapakaa i uka, a hele aku la e huna i na kaau nialolo a lakou i loko o na 
waa o Keawenuiaunii. A pae aku la ua waa la i uka, ninau aku la ia Kuapakaa, i ka ia 
a lakou: "Auhea ka ia a kakou?" "Aohe ia i koe, ua pau i ka haawi ia e a'u ia hai, no 
ko'u ike no ua lilo ka ia ia'u." 

A lohe lakou, kahaha iho la i ka lilo o ka ia i ke keiki uuku, nolaila, paa ko lakou 
nianao e heihei hou me ke keiki. I aku lakou ia Kuapakaa: "E heihei hou kakou." I 
mai o Kuapakaa : "Aia no i ko oukou nianao, aka, eia ka hewa, aohe a'u kuniu e pili ai 
ia oukou." I mai lakou: "Hookahi no kumu, o na iwi o kakou, ina eo oe ia makou, 
alaila, make oe ia makou, a ina eo makou ia oe, make makou." I akvi o Kuapakaa i na 
kanaka makua: "Aohe o'u makemake e pili i na iwi, no ka mea, ina oukou e make ia'u, 
uwe mai ka oukou man wahine a me na keiki, a me na makamaka. A ina hoi owau ke 
make, ua pono no, no ka mea, aohe o'u makamaka o keia aina, he wahi keiki hua haule 
au, ua pono no ke make, o oukou ka hoi. Nolaila, ina manao oukou ma ka waiwai ka 
pili a kakou, aia no o'u waa ke kau mai la, e lilo no ia ia oukou, ke eo au." I mai la 
lakou la: "Aole paha nou ia waa; no Keawenuiaumi ia mau waa." I aku o Kuapa- 
kaa : "Aohe o Keawenuiaumi waa o laila, no'u ia mau waa, he ee waa lakou, no ka 
mea, owau no ia e kiai nei, ina no lakou ka waa, ina ua noho mai lakou e kiai." I aku 
lakou i ke keiki : "Aohe o makou makemake i ka waa, o na kino no o kakou ka waiwai 
e pili ai." Ae mai ke keiki: "Ae, heaha la hoi ka hewa." 

Ma ka heihei mua, ua kaulana aku la ia, ma Kohala, Hamakua, Hilo. A ma 
keia heihei hope ana, olelo aku la na kanaka makua: "I Kau e heihei ai kakou, eono 
anana ka loa o na waa." Ua kaulana ae la keia heihei ma Hawaii a puni. 


Ka Heihei Waa ma Kau. — Ae o Kuapakaa e Pae Eha Manawa Mamua o ka 
HiKi Mua ana o Kona Hoapaio. — Pae Mua oia ma Kona Waa a Lalau i Ke- 
KAHi Papa-Heenalu, A Pae ia Iloko no na Manawa Ekolu Mamua o kg La- 



KA Make Maluna o na Kanaka i Haule Pio. — Kauoha o Keawenuiaumi 
IA Kuapakaa e Kii ia Pakaa. — Hoole o Pakaa i ka Hoi hou ana Mamua o 
ka Hooponopono Waiwai ana. — Ae ke Alii, a i kg Pakaa Hiki ana mai 
Haawi Oia I aia ia Hawaii Hologkga. 

A HIKI lakou i Kau, hoomakaukau na waa a kahakai waiho; o ka umu a hamama, 
o ka wahie a nui, o ke a a waiho ana. O keia mau mea i hoomakaukau ia, no ka mea 

Memoirs B. P. B. Museum, Vol. V. — 9. 

130 Poniaiidcr Collection of Hazvaiian folk-lore. 

opportunity of ofifering wagers and accepting the same by the backers of either side; 
some on the boy and some on the men. 

As the contestants were about to leave shore, for the starting point, the l)oy said : 
"Before we start out let us have a final agreement. If I come ashore first, I would not 
be declared the winner until T have ridden in on four surfs. If T ride the four surfs 
before you land, then I will be the winner and then you must submit to your fate. This 
will be the case if you should win. But I suppose you will win anyhow, for there are 
several of you on your side." I'his extra condition was agreed to. 

The men then boarded their canoe of six fathoms in length and Kuapakaa 
boarded his canoe, also of six fathoms in length. The two parties then paddled out to 
sea until they had reached a point which Kuapakaa thought was far enough and so 
said to the others : "Let us take this as the starting point." The others refused to ac- 
cept this, saying: "\\'e will not acce])t this as the starting point. Let the starting point 
be at a distance where the water will hide the shores. W hen we come to that point we 
will face about " Kuajrakaa replied: "ll will be useless for us to go out any further for 
there are several of you in your canoe. Why should you fear me, who am all alone? 
If you had started the race at the edge of the line of surfs, you would have won; but 
I wish to tell you now that I will beat vou anvhow, and that it will be a sad thing for 
your wives, children and parents." 

When the houses had disappeared from their view, the men said to Kuapakaa: 
"Here is our starting point." Kuapakaa agreed to this; the canoes were swung around, 
placed side by side, and when they were ready the word was given and the race com- 
menced. On the start the eight men forged their canoe ahead b}^ their powerful 
strokes of the i^addle, while Kuapakaa fell far behind. L^pon seeing this Kuapakaa 
watched how the others were using their paddles, and when he saw them raise their 
paddles some distance out of the water, and that they held their paddles high up by 
which action the water was forced up high at every stroke, causing an eddy to be 
drawn along behind their canoe, he forced his canoe into the current formed by the eddy 
behind the other canoe. As soon as he had entered into this current all he had to do 
was to see that his canoe kept in the current. While the others were forcing themselves 
to keep ahead of the boy, by using very powerful strokes, the boy followed on behind 
taking his time ; and the faster they went the faster the boy followed them. Whenever 
the boy saw that the others were slackening up he would call out: "Pull harder so you 
will win." WHien the eight men would hear this, they worked all the harder. 

When the canoes drew near to the land, the boy's canoe being directly behind 
the other, so that he was not clearh' seen, the ])eople ashore began to dispute as to the 
merits of the two canoes, and seeing only one canoe, the i)eople yelled out: "The boy 
is beaten, the boy is beaten." After the shouts had ceased, the canoe of Kua])akaa was 
seen to come out from behind the other and take the lead, causing the multitude back- 
ing the boy to raise another shout, for they admired the ])luck displayed by the young- 
ster. The canoe of Kuapakaa was seen to draw away from the others farther and 
farther until it reached land first. As soon as Kuapakaa touched shore he grabbed a 
surf board and swam out to the surf, according to agreement, but instead of going 

Legend of Kuapakaa. 131 

e eo nia ka heihei ana, alaila, kalua i ka uniu, e like me ka olelo hooholo a lakou. Ma 
keia heihei ana, he nvii ka ])oe jiili kakalalo. niahope o ianei a me lakou la. 

Hoeu mai ki lakou la e holo, i aku keia: "Eia ka hooholo loa o ka kakou hana, 
ina au i pae e i uka nei, cia ka honholo loa ana o ka make, eha naUi e hee ai. Penei ke 
ano, i hee au a i pau na nalu clia, a ])ae ole oukou i laila, ua mao])opo ko oukou make, a 
pela hoi oukou, e like me a"u; aka, ua make no wan ia oukou he lehulehu oukou." Ua 
aelike lakou la i keia olelo. 

Ee ae la lakou ma ko lakou waa, eono ka loa, ee no hoi o Kuapakaa ma kona waa 
eono ka loa. Hole aku la lakou a hiki i kai, i aku o Kuapakaa; "Eia ka pahu ku o ka- 
kou." Hoole mai na kanaka makua : "Aole keia o ka pahu; aia ka pahu ku o kakou a 
ale ke kai i luna o ka aina, o ia ku kakon wahi e ku ai a Iieihei." 1 aku o Kuapakaa; 
"He makehewa wale no ia liuju ana i kai, he nui hoi oukou, hohe ilm la no oukou ia'u 
liookahi, e heihei ia aku la no ])aha e kakou i kuanalu, ina na eo i.a oukou. Nolaila, ke 
hai aku nei au ia oukou, e make ana oukou ia'u, o ka wahine, o ke keiki, o ka makua ka 
mea aloha." 

A nalowale na hale o uka, i aku la lakou ia Kuapakaa : "Eia ka i)ahu ku o kakou." 
Ae aku o Kuapakaa ; ia wa, hookuku lakou a kaulike na waa, a kupono. Ia wa, holo 
lakou me ka hoe ikaika loa, a puka aku la ka poe lehulehu manma, kaa hope o Kuapa- 
kaa. Nana aku la o Kuai)akaa i ka lakou la hoe ana, e unuhi loa ana ka laulau o ka hoe 
i luna loa, lele ]nt me ka mapuna kai i luna loa, o ia koieie o ke kai maho])e o ka waa, e 
milo ana me ka ikaika loa. Hoo aku la o Kuapakaa i kona waa maloko o ke kai e koieie 
ana mahope o lakou la, a holo aku la ma ia mimilo, hookahi a Kuajiakaa hana, o ka uli i ka 
hoe, e hooponopono ai i ka ihu o kona waa, i holo pololei i nuia. Ia lakou la e hoopa- 
pau ana i ka hoe, a ea mai la, e kau aku ana keia maho]:)e, nolaila, hoopapau lakou la i 
ka hoe, i mua, alalia, kahea aku o Kuapakaa; "Hoe a ikaika i eo." No keia leo kahea, 
hooikaika loa lakou i ka hoe. 

A kokoke lakou i uka, hoea aku la ka waa nui o na kanaka mamua, a o ko ke 
keiki hoi mahope, nolaila, hoopaapaa o uka, me ka olelo; "Ua eo ke keiki! ua eo ke keiki!" 
A mahope o keia leo uwa o uka, hoea aku la ka waa o Kuapakaa i nuia o ko na kanaka 
makua waa, alaila, olioli ke i)oe mahope o ke keiki, i ke eo ia lakou, pela ka oi ana o ko 
Kuapakaa waa a pae i uka. Lalau iho la i ka pa])a heenalu, a au aku la e heenalu, e like 

13-3 Pomander Collection of Hawaiian Polk-lorc. 

out to the big surf he took the small ones near the sand, and after he had thus ridden in 
three times, the eight men landed and were declared beaten by the boy. 

The result of this race was soon carried to Keawenuiaumi, as well as the fate of 
the eight men, who were fairly beaten by the boy. When Keawenuiaumi heard this, he 
said: "Yes, it surely must be so. If that small boy is the same one that came along 
with us then it is possible. If he is the same, then there is no esca])e, the men will in- 
deed die." Keawenuiaumi then sent one of his messengers to go and bring the boy to 
him, in order that he might see for himself. When the boy arrived, the king saw that 
it was the very same that had accompanied him to Hawaii. At this the king fell on 
the boy's neck and wept, because he knew that he had neglected him since leaving the 
canoe. The actions of the boy in saving him from death came to the mind of the king 
in such a way that he felt that he had indeed been neglectful. 

After the weeping Keawenuiaumi asked of the boy: "Where have you lived all 
this time?" "By our canoe." "What did you live on?" "The dry food that was left 
over, which we had on our journey." After this the king again asked: "And were 
you the one who defeated my men in Kohala?" "Yes," answered Kuapakaa. "And are 
you the one who has just won in this race?" "Yes." "What was the wager?" "In 
the first race we wagered some fish. In the last race we wagered our bones (lives), 
and I have beaten them again. The fire in the oven is now lit for the baking, on my re- 
turn the men will be put into the oven." 

At this the king again wept, with his head bent down low. When the boy saw 
the king weeping, he asked: "What are you weeping for?" "I am weeping for my 
men, because they are to die." The boy said: "It is not my fault; it was of their own 
making. I proposed that we wager some property and at this they questioned me what 
property I had to put up, and I told them that I would put up the canoe; but they re- 
fused to acce])t that, and proposed that our bones be the wager. To this I gave my 
consent because I knew that they were taking advantage of my size." 

Keawenuiaumi then said: "Say, where are you, my boy? I want to ask you, 
that since you love me, that you take pity on me and grant my recjuest, that you save 
my men, for I cannot see how I am to get along if these men are to be put to death; 
for I will be without any one who will attend to my comfort. Therefore if you love me, 
these men must live. If you think they must die, then j'ou must kill me first." At this 
pleading, Kuapakaa asked: "Do you think more of these men than any other person?" 
"Yes," said the king; "but I would not have thought so much of them had I found my 
servant Pakaa." 

Kuapakaa then said to Keawenuiaumi: "If you think more of the welfare of 
these men, we will never be able to find Pakaa even though we again make another trip 
to Kaula; but if you allow these men to meet their fate, then you will be able to find 
your servant Pakaa ; for this was the very reason why Pakaa left you ; you were 
keeping too many favorites." Keawenuiaumi said: "Go and find Pakaa and then these 
men may die." At this, Kuapakaa told Keawenuiaumi of Pakaa, his father, saying: 
"He is now living in Molokai. When you met me on your tri]), he was with me sitting 
in the fore part of the canoe; the old man kept his head bent down. He kept his face 
down for fear of being recognized by you. Pakaa is my father and I am his son Kua- 
])akaa, named by him, because of the scales of your skin through the use of tlie awa; 

Legend of Kuapakaa. 133 

me ka olelo mua a lakou i hooholo ai. Hee koke iho la no o Kuapakaa i ka nalu o uka o 
ka ae one, a pau ekolu, alaila, pae niai la, ka waa o na kanaka makua, ua eo ia ia nei. 

Ma keia heihei ana, ua laha aku la ka lohe ia Keawenuiaumi. i ka make o kekahi 
man kanaka ona i ke keiki. Ia wa, noonoo o Keawenuiaumi, a olelo aku: "He oiaio, 
ina na wahi keiki uuku, a o kahi keiki a makou i holo mai nei, aole e pakele, make io." 
Kena aku la o Keawenuiaumi i ka elele. e kii i ke keiki a hele mai, imua ona, e nana ia ia. 
A hiki ke keiki, ike mai la ke "Hi, o ke keiki no i holo pu mai ai; lele mai la ia apo i ka ai o 
ke keiki, uwe me ka helelei o ka waimaka, no kona hoopoina ana ia ia, me ka haalele i na 
waa. A ua noonoo ke "Hi ma ka hoopomaikai ana o ka keiki ia ia i loko o ka make a me 
ka pilikia. 

A pau ka uwe ana, ninau aku la o Keawenuiaumi: "I hea kou wahi i noho ai?" 
"I na waa no o kakou."' "Heaha kau ai, o ka noho ana?" "O kahi koena ai maloo no a 
kakou i holo mai ai." A hala ia ninau, ninau hou o Keawenuiaumi: "A o oe no ka i 
heihei mai nei me na kanaka o"u i Kohala?" Ae aku no o Kuapakaa: "Ae." "A o oe no 
ka i heihei hou mai nei?"' "Ae."" "Heaha ka oukou pili?'" "I ka heihei mua ana, he 
ia ; i keia heihei hou ana mai nei, o na iwi no o makou ; nolaila, ua eo no lakou la ia'u, a 
ke a ala ka unui e kalua ai, a hoi aku wau kalua."' 

Alaila, uwe iho la o Keawenuiaumi, me ke kulou i lalo; ninau mai la ke keiki: 
"E uwe ana oe i ke aha?"' "E uwe ana au no o"u kanaka i ka make."' I aku ke keiki; 
"Aole no'u ka hewa, no lakou no; ua hai aku au, ma ka waiwai no ka pili a makou, ninau 
mai lakou ia"u, 'auhea kou waiwai?" Hai aku au o na waa o kaua, hoole lakou. Make- 
make no lakou la o na iwi ka pili, nolaila, ae aku au, no ka mea, ua hookaha lakou la i 
kuu uuku."' 

I mai o Keawenuiaumi : "Auhea oe e ke keiki. Ke noi aku nei au ia oe, e like me 
kou aloha ia'u, pela oe e aloha mai ai i ka"u noi aku ia oe. No ka mea, i ahona no au 
ia mau kanaka o"u, ina e make ae ia oe, o ko"u hemahema no ia. Nolaila, ina e aloha 
oe ia'u, e ola lakou, ina e manao oe e make lakou, e pepehi mai no oe ia'u." I aku o 
Kuapakaa: "He oi aku anei kou minannna ia lakou, mamua o kahi mea e ae."" Ae aku 
ke "Hi. "Ae, aka, aole au e minamina ia lakou, ina e loaa aku nei kuu kauwa o 

I aku o Kuapakaa ia Keawenuiaumi : "Ina he manao nui kou e ola keia mau 
kanaka ou, aole e loaa o Pakaa ia kaua ke kii aku i Kaula, a ina hoi e hooko mai e make 
keia poe kanaka, alaila, loaa ko kauwa o Pakaa. No ka mea, oia no ka mea i haalele 
ai o Pakaa ia oe, no ka nui o au punahele." I mai o Keawenuiaumi : "E kii oe a loaa mai, 
alaila, make lakou." 

Ia wa, olelo aku o Kuapakaa ia Keawenuiaumi, me ka hai aku o Kuapakaa ia 
Pakaa: "Aia no i Molokai kahi i noho ai, ia oukou i holo ae nei, o maua no ke kau ana i 
luna o kahi waa, o ia no kahi pupu mamua o'u e kulou ana i lalo ke poo. O ke kumu 

1.34 foniaiulcr Collection of Hawaiian folk-lore. 

and it was by him that T was educated in all the things pertaining to the office of a 
king's personal servant." 

Upon hearing this re\-elation from Kuapakaa, Keawenuiaunii wished to know 
clearly [of his favorite servant], so he asked a few more questions. Kuapakaa then 
went more into the details, saying: "After you people returned from the Kalaau ix)int, 
and we all went ashore, it was your own loin cloth that 1 ga\'e you; the kapa was your 
own ; the piece of awa was your own, but Pakaa had instructed me to tell you that the 
things were mine in order that his identity be not discovered." 

When Keawenuiaumi heard these things from Kuapakaa, he raised his voice and 
wept for Pakaa and the boy Kuapakaa. When his weeping was ended he ordered one 
of his chiefs, that the men who were beaten by the boy be put to death. 

After the death of these men, Keawenuiaumi ordered Kuapakaa to go immedi- 
ately, as fast as possible, and bring Pakaa to him. With this order, Kuapakaa boarded 
his racing canoe and set out that early morning. When the sun was high u]) in the 
heaven, the boy entered the landing place at Molokai and moored his canoe; after this 
was done he went after Pakaa. 

When he reached their home, the boy greeted his father and after the exchange 
of the greetings, I'akaa inquired: "Are my opponents dead?" "Yes. After we had 
sailed off and while outside of Waimea, Kauai, I uncovered Laamaomao and immedi- 
ately we were encompassed by a great and terrible storm. In the midst of this storm, I 
gave out the palm leaves to the men, all with the exception of Hookeleihilo and Hoo- 
keleipuna. The food also was not given them, nor the meat and water; and being ex- 
hausted, the two died. We then left Kauai and set sail for Hawaii while all the peo- 
ple were asleep, and after a time we landed at Kawaihae, where I was neglected by my 
master and his men. Some time shortly after this I got into a race with some of the 
king's men whom I defeated and they were put to death. After the men were put to 
death I told the king of you and me, and he sent me to bring you; therefore, I have 
come for you to go back with me." At this Pakaa asked: "What has your master 
given you?" "Nothing." "Then go back and tell your master that Pakaa has sent word 
that until the king has restored all the lands taken back by him, as well as all the other 
things, I will not come back.'' Restore these things and I will come." 

At the close of this conversation, between the boy and the father, the boy set out 
for Mawaii and in time delivered the message to Keawenuiaumi. \A'hen the king heard 
the conditions proposed by his servant Pakaa, he agreed to them all, withholding noth- 
ing of which Pakaa wanted, saying: "I am willing to do all this in order that I may 
get him to come back to me." Again Kuapakaa set out for Molokai, where he landed 
and delivered the order of Keawenuiaumi. When Pakaa heard the reply of the king, 
he boarded the canoe and returned to tiawaii. 

When Pakaa came in the presence of Keawenuiaumi, Keawenuiaunii fell on 
Pakaa and wept, and begged to be forgiven for the bad treatment given to a faithful 
servant. After the weeping, Keawenuiaumi gave to Pakaa the whole of Hawaii," thus 
placing him back in the same position held by him before. This is the end of this story. 

""Put not your trust in princes," or kings, is now "Practically the control of the king's interests, reliev- 

Pakaa s policy. jng him of its cares and responsibilities. 

Legend of Kiiapakaa. 135 

o ke kulou ana, o ike oe ia ia. O ko'n makuakane no ia o Pakaa, owau no kana keiki o 
Kuapakaa, nona mai no ko'u inoa. No ke akaakaa o ko ili i ka awa, a nana hoi au i ao i 
na hana a pan ou e ke 'Hi." 

Ma keia olelo a Kuapakaa, hooniaopopo loa mai la o Keawenuiaunii nie ka ninau 
liou mai ia ia. Ia \va, hai paa loa aku o Kuapakaa, me ka olelo aku : "la oukou i hoi 
mai ai mai ka lae o Kalaau mai, a pae kakou i uka, o ko malo no ka'u i lawe aku ai nou, 
o ko kapa no, o ko awa no, o ko apu no ; aka, ua ao mai o Pakaa ia'u, e hai au ia oe no'u, 
a e huna ia ia." 

A lohe o Keawenuiaunii i keia mau olelo a Kuapakaa, uwc iho la ia me ka len nui 
ia Pakaa, a me ke keiki, o Kuapakaa, a i)au ka uwe ana, kena aku la ke 'Hi, e make na ka- 
naka ona. 

A make lakou, kena aku la o Keawenuiaumi, e kii wikiwiki o Kuapakaa, ia Pa- 
kaa a lawe mai. Kau aku la o Kuapakaa maluna o ka waa Heihei ona, a holo aku la i 
ka wanaao, a kiekie ka la, komo i Molokai, hekau iho la no ka waa i kai me ka pae ole i 
uka, kii aku la ia Pakaa. 

A hiki aku la ia, aloha a pan ke aloha ana, ninau mai o Pakaa: "Ua make o'u 
hoapaio?" "Ae, ia makou i holo ai, a Waimea i Kauai, huai au ia Laamaomao, loaa ma- 
kou i ka ino, ia loaa ana, haawi au i na ao loulu, a koe o Hookeleihilo a me Hookelei- 
])una ; pela ka ai, me ka ia, ka wai, a make iho la laua. A haalele makou ia Kauai, a holo 
makou a pae ma Hawaii i Kawaihae, haalele ia no wau e kuu haku, a me na kanaka i ke 
awa. Ia wa, heihei hou mai nei au me kekahi mau kanaka ona, a eo ia'u, pepehi ia mai 
nei a make. A make na kanaka, hai aku nei au ia oe a me a'u i ke 'Hi, ia Keawenuiaumi, 
a nolaila au i kii mai la ia oe, e holo kaua." Ninau mai o Pakaa: "Heaha na pono a ko 
haku ia oe?" "Aole." "Ae, o hoi hou a olelo aku i ko haku, i olelo mai nei o Pakaa ia'u, 
aia ka a hoihoi mai oe i na aina au i lawe ai, a me na mea a pan au i lawe ai, alalia, ae e 
hoi mai me oe, a i ae ole oe, aole e hoi mai." 

A pan ka olelo a Pakaa i ke keiki, holo mai la ia a hiki i Hawaii, a lohe o Keawe- 
nuiaumi i na olelo a Pakaa, ae mai la i na mea a pau loa, aole kekahi mea e koe i ka hoi- 
hoi ia me Pakaa, wahi a Keawenuiaumi: "Ke ae aku nei au e hoi mai ia a noho pu me 
a'u." Ia wa, i hao ai o Kuapakaa i kona mana a holo aku la a ])ae i Molokai, hai aku la 
i na olelo a Keawenuiaumi a pau loa, a lohe ia, kau iho la i luna <> ka waa a hoi aku la 
ia Hawaii. 

A hiki i mua o Keawenuiaumi, lele mai la ia iluna o Pakaa, a uwe kaukau iho la, 
no kona hana ino i ke kauwa maikai, a pau ka uwe ana, haawi aku la o Keawenuiaumi 
ia Hawaii a puni ia Pakaa, a noho alii iho la ia e like me mamua, alalia pau keia kaao. 

Legend of Palila. 

KALUAOPALENA and Mahinui, the daug-hter of Hina, were the father and 
mother of Pahla, who was born in Kaniooloa, in Koloa, Kauai ; but he was 
brought up in the temple of Humuula. Pahla at his birth was in the form of 
a piece of cord' and was therefore thrown away in a pile of rubbish, the parents not 
knowing that it was a child, and furthermore they were disappointed upon seeing the 
cord. When Palila was born, Hina [the grandmother] was living in the temple of Hu- 
muula up in the mountains ; but through her supernatural powers she saw the birth of 
Palila, so she came down to Mahinui and Kaluaopalena and asked them: "Where is the 
child that was born a short time ago?" Mahinui and Kaluaopalena replied: "There 
was no child, it was a piece of cord; it is lying there in that rubbish pile." Hina went 
over to the place and took up the piece of cord from amongst the rubbish and bundled it 
up in a jjiece of white ka]ja and returned to her home. 

After Hina arrived at her home in the temple of Humuula, away up in the moun- 
tains in a very lonely spot, she unwrapped the bundle of Palila and ]iut it into another 
piece of white kapa. This was done at three different times, when it began to assume 
human form. After the lapse of a full period of ten days, the body of Palila was com- 
plete in its form. Hina then built a shelf from the iihtlic fern and placed the child upon 
it. After the child had reached the age when it could take food, it was given nothing 
but bananas. 

Alanapo was another very sacred place; it was also a temple and was located in 
the land of Humuula. It was the resort of spirits and a place noted for the strength 
and braveness of the people brought up in it. When Hina saw that the child was full 
grown she took him to the temple of Alanapo and brought him up with the spirits, 
where he was educated in the arts of warfare and in all the training- proper for the de- 
velopment of great strength. After the years of training his two hands were equally 
developed and could deal out death to all his enemies. In his daily life and bringing 
ui), he had a twofold character; that of a spirit and of a human being. 

One half of Kauai at this time was under the control of Namakaokalani, who was 
constantly at war with Kaluaopalena [the father of Palila, the ruler of the other half of 
Kauai]. Three battles had already I)een fought by the two and there remained but one 
more when Namakaokalani, if victorious, would conquer the whole island of Kauai. 

It was Hina's usual custom to go down to observe the progress of the contending 
parties ; she did this every time there was a battle. On this occasion Hina went down 
and arrived before the commencement of hostilities; she felt" that Palila was coming- 
down to see the battle, so ui)on meeting Kaluaopalena she said to him : "You must be on 
the watch this day. The first warrior who will come to you will be Namakaokalani 

'Cord for braiding calabash or other nets for carrying erally a "blood rope" or cord, or a piece of cord as 

burdens, from wliich it takes tlie name koko. Cord for used in making a calabash net, also called kolco. 

lish nets is dim, and for iish lines alio. Some doubt 'ilaVmlia, the rising of a fond recollection of a per- 

prevails as to tlie kaula koko referred to, whether lit- son is in tliis case a premonition. 

He Kaao no Palila. 

OKALUAOPALENA ka makuakane, o Mahinui ka niakuahine, o Palila ke kei- 
ki, o Hina, ka makuahine o Mahinui. O Kamooloa, i Koloa, Kauai, ka aina 

hanau o Palila, o Humuula, heiau kahi o Palila i hanai ia ai. He pauku kaula o 
Palila i kona hanau ana. A hemo ia mai ka opu ae o Mahinui, kiola ia aku la i ka puu 
opala, me ko laua manao ole he keiki, no ka mea, ua hoowahawaha laua no ka hanau 
ana he kaula. 

Ma keia hanau ana o Palila, aia no o Hina i ke kuahiwi, i loko o Humuula kahi 
i noho ai. Ua kau aku ia Hina ka halialia o ka hanau ana o Palila, nolaila iho mai la 
o Hina a hiki i mua o Mahinui a me Kaluaopalena, ninau aku la: "Auhea ke keiki i 
hanau iho nei?" Olelo mai o Mahinui a me Kaluaopalena : "Aohe keiki, he kaula koko, 
ei aku i ka puu opala kahi i waiho ai," hele aku la o Hina a laila, ohi ae la i ke koko me 
ka opala, a laulau ae la i loko o ka oloa, a hoi aku la. 

Noho iho la o Hina i loko o Humuula, i loko o ke kuahiwi mehameha loa me ke 
kanaka ole, a liuliu, kii aku la i ka wahi o Palila, wehe ae la, a wahi hou i ka oloa. 
Ekolu hana ana a Hina pela, alalia hoomaka mai ana o Palila e kino, a hala ke anahulu 
okoa, ua maopopo loa ke kino o Palila. Alalia, hana o Hina i holopapa uluhe, a kau 
aku ia Palila i luna o laila; a nui o Palila, aohe ai i ka ai, he niaia kana ai. 

No Alanapo: He wahi kapu loa ia, he heiau, aia i loko o Humuula, he wahi noho 
no ke 'kua, a he wahi kaulana loa, no ka ikaika a me ke koa o ko laila kanaka ke noho. 
A ike o Hina ua nui o Palila, hoihoi aku la i loko o Alanapo e noho ai me ke 'kua, a ma- 
laila o Palila i ao ia ai i ka hana o ke koa a me ka ikaika, a ua loaa ia ia ka ikaika nui 
loa. Ua makaukau loa kona mau lima elua, e lawe i ka make a me ke kaua i waena o 
ka lehulehu ke kue mai ia ia. Ma keia noho ana o Palila, elua ano, he 'kua, he kanaka. 

Namakaokalani, oia ke 'Hi ma kekahi aoao o Kauai, e noho ana laua me ke kaua 
me Kaluaopalena, ekolu kaua i hala, a hookahi kaua i koe, a puni loa ka aina ia Nama- 
kaokalani. . - 

He mea mau ia Hina ka iho e nana i ke kaua o na aoao elua, i na kaua ana a pan 
loa, ma keia iho ana a Hina, ua kau aku ia ia ka halialia o Palila. Nolaila, olelo mua 

aku o Hina ia Kaluaopalena: "E, nana oe ma keia la, ina i hele mai ke koa mua, o Na- 


13S Foniaiuicr Collection of Haivaiiaii folk-lore. 

from Moloaa; don't call him. The second will be Lupeakawaiowainiha, who is a war- 
rior; don't call him. But, when a warrior comes twirling his war club on the left, 
that will be Palila, your own son, who comes from the temple of Alanapo. He will be 
the warrior by whose aid you will conc]uer the whole of Kauai. Call him to you; if 
perchance he will be pleased with you, you will lixe; l)ut if he gets angry you will be slain 
together with your men." 

Soon after Hina departed on her way to see the battle, Palila woke from his 
sleep. When he looked about him and saw that Hina was not around, he rose, took up 
his war club, Huliamahi by name, given to him by the gods, and came out of the sa- 
credness of Alanapo. He continued on his way until he was outside of the limits of 
Humuula, and went through a forest of tall trees until he arrived at a rise looking 
toward the sea. This rise is Komoikeanu. When Palila arrived at this rise he looked 
down and saw two great armies gathered at Paa. Palila knew by the action of the men 
that a battle was about to be fought and against his father Kaluaopalena. He therefore 
turned and j^roceeded along the upper part of Hanapepe through the brush and tall 
trees. When Palila got into the forest he swung his club, Huliamahi, knocking down 
the trees. By reason of the falling of the trees one on top of another, they kept on fall- 
ing until the trees standing around one of the armies were also knocked down, destroy- 
ing a large portion thereof, leaving Kakiaopalena's intact. Those who heard Hina an- 
nounce the coming of Palila were all afraid upon seeing the forest mowed down, there- 
fore Namakaokalani immediately sent his messengers to ask Kaluaopalena to call off the 
battle and to make j^eace. 

W'hen Kaluaopalena heard the message, he refused to call the battle off, saying; 
"I will not call the battle off until I am victorious, for I have laid awake nights until 
my head was made heavy planning for this battle. I know that I will conquer the 
whole of Kauai this day." The reason why Kaluaopalena said this was because he had 
heard that Palila was coming to meet him, and it was also this which caused the other 
side to sue for peace. On whichever side Palila swung his club no trees or shrubs re- 
mained standing, and none grow to this day. 

While Palila was on his way to meet Kaluaopalena, Namakaokalani the warrior 
from Moloaa, with his war club, came to meet Kaluaopalena. This war club was so 
large that it required eighty men to carry it, forty at one end and forty at the other. 
When Namakaokalani arrived in the presence of Kaluao]«lena, he stood up his war 
club, called Kawalowai, in the presence of the people; but Kaluaopalena would not call 
him to come on his side;' he was so ashamed that he thereupon returned to Moloaa. 
After Namakaokalani came Lupeakawaiowainiha, another great warrior. It is said that 
every time he urinated the land would be flooded. He, too, came with his war club, 
called Kalalea. This war club was so large that it required one hundred and twenty 
men to carr}' it. When he arrived in the presence of Kaluaopalena, he took his war 
club and twirled it over his head and then down under his chin, causing the ]ieo]>le to 
shout with admiration at his cleverness; but Kaluaopalena would not call him and he 

"It is not clear why opposing warriors should expect lie field, and take it as a matter of shame or disgrace 

to be called, as if in consultation, on reaching the bat- if they are not. 

Legend of Pallia. I39 

makaokalani ia, no Moloaa, mai hea oe ; i hele mai o Lupeakawaiowainiha, he koa ia, 
mai hea oe; aka, i hele mai ke koa e hookaa ana ka laau ma ka hema, o PaHla ia, ko 
keiki ia, mai loko mai o Alanapo, o ke koa ia puni o Kauai nei ia oe. Kahea ia, i okiohi 
ola oe, i huhu make oe a me na kanaka." 

A hala mai o Hina, puoho ae la o Palila mai ka hiamoe ae, a nana ae la aole o 
Hina, ala ae la ia, a lalau i kana laau palau a ke "kua i haawi mai ai ia ia, o Huliamahi 
ka inoa. Hele mai la ia mai loko mai o ke kapu o Alanapo, a kaa ma waho o Hu- 
muula : a ma waho o Hunnuila ; he moku laau loloa, maloko o laila e hele mai ai. 
a ])uka i waho, he kiekiena ia e nana ai makai, a ma o a ma o. O Komoikeanu ka inoa 
o ia kiekiena. A hiki o Palila i laila nana aku la i na kanaka o kai o Paa e piha ana, 
manao iho la o Palila, he kaua no paha kela i kun makuakane ia Kaluaopalena, huli 
aku la keia hele mauka o Hanapepe he nahelehele me ka laau loloa ko keia wahi. INIa 
keia hele ana a Palila, e waiho aku ana ia i ka laau palau ana ia Huliamahi, pan ka laau i 
ka hina, o ia hele o ka hina o ka laau a loaa ke kaua, pan loa na kanaka i ka make o 
kekahi aoao, koe ko Kaluaopalena aoao. Aka, o ka poe i lohe i ka olelo kukala a Hina 
no ka hiki mai o Palila, ua makau lakou, nolaila, hoouna ke "Hi o Namakaokalani i na 
elele, e olelo aku ia Kaluaopalena e pan ke kaua, a e noho like me ke kuikahi. 

A lohe o Kaluaopalena i keia man olelo a na elele, hoole aku: "Aole e pan ke kaua 
a lanakila an, no ka mea, o ka'u liana ke kaua a lolo nui ke poo, nolaila, o ka la keia puni 
o Kauai nei ia'u." O ke kumu o keia olelo a Kaluaopalena pela, no kona lohe ana ia 
Palila, e iho mai ana e halawai me ia, a o ke kumu no hoi ia i makau ai kekahi aoao. 
Ma kahi a Palila i uhau ai i ka laau jialu ana, aohe laau ulu. aohc nahelehele, a hiki i 
keia la. 

Ia Palila e iho mai ana e halawai me Kaluaopalena, hele mai o Namakaokalani, 
he koa ia no Moloaa, e halawai me Kaluaopalena, me kana laau ])alau, elua kanaha ka- 
naka nana e amo, hookahi mamua, hookahi mahope o ka laau ma waena. A hiki o Na- 
makaokalani i mua o Kaluaopalena, lalau iho la i kana laau palau, o Kawelowai ka inoa, a 
kukulu ae la i mua o ka lehulehu, aole nae he kahea mai o Kaluaopalena, nolaila, hilahila 
o Namakaokalani a hoi aku la i Moloaa. Ku mai o Lupeakawaiowainiha, he koa ia, ina 
e mimi, aohe koe aina i ka lilo i ka wai, me kana laau palau, o Kalalea ka inoa, ekolu 
kanaka nana e amo. A hiki i mua o Kaluaopalena, lalau iho la i ka laau a oniu ae la i 
luna ke alo, kaa ka laau i ke jioo, i ka auwae, uwa ka aha i ke akamai, aole nae i kahea 

140 foniaudcr Collection of Ha-a'aiian Polk-lorc. 

was so ashamed that he went home to Hanalei. Kakiaopalena, accordino- to the instruc- 
tions from Hina was patiently waiting for Pahla and consequently did not utter a word 
when the two warriors stood before him. 

After these two warriors came Pahla. AVhile he was yet a mile distant from 
Kaluaopalena. Palila swung- his war club, Huliamahi, causing all the trees to fall with 
the exception of one lehua tree, it being the supernatural body of Palila himself. The 
trees in falling killed many. None escaped except Kaluaopalena's people, who were 
standing away from the trees. Those who ran and hid in the woods were killed. 

When Palila arrived in the ]iresence of Kaluaopalena, Kaluaopalena came crawl- 
ing to Palila, and when near him fell flat, face down, and called out: "Ve heavenly off- 
spring, hold out your club." Palila inquired: "Where shall it be? Toward the up- 
lands, toward the lowlands, to the east or downward?" Kaluaopalena answered: "At 
the killing of the pig and the red fish." Palila then pushed his war club, liuliamahi, 
downward until only the point of it remained above ground. That was the land of 
Waihohonu, therefore its miry condition to this day and its deep depression. At this all 
the people fell down, not one daring to remain standing for fear of death. 

It was a law with Palila that whenever he laughed the kapu would end; people 
could then stand up, speak, or run about. The people did not, however, know this, so 
they remained lying down. While they were all in this position Hina arrived and she 
stood on a little rise called Alea [known as Maunakilika at the present time], with the 
robe of Palila, called Hakaula and the malo of Palila called Ikuwa. Hina then uncov- 
ered herself to nakedness, and rolled over the backs of the people, which caused Palila 
to laugh and released the kapu, when they all arose. The reason of this laughter was 
her own condition, called Lehokukuwau.* She then approached Palila, circumcised' 
and bound him with oloa kapa/' after which they returned up to Alanapo. 

After Palila had been in Alanapo more than ten days the desire to go and fight 
the chiefs of other lands and the demi-gods of the deep began to grow in him until at 
last he decided to go and meet them. Before he left Alanapo he had a premonition of 
meeting Kamaikaahui, a human shark which was living in Maui. 

Kamaikaahui at this time was living at Muolea, Hana, Maui. He had come 
through three dififerent forms: first that of a rat; second, a bunch of bananas; and 
third, that of a shark. It was when he was very small that he had the form of a rat, 
but on climbing a banana tree he changed into a bunch of bananas. After a while 
when the owner of the patch of bananas came to pick the bunch he took the top hands 
only, leaving the lower ones, when it changed into a human being having a shark's 
mouth and teeth in the back below the neck, and it thereupon began to have a desire 
for human flesh. 

Kamaikaahui's occupation was that of a farmer, and to suit his taste he had his 
fields near the public highway. While at his work he could see the people on their way 
sea bathing or on their way to fish. As people passed down he would ask: "What 

'This seems rather ambiguous. °Oloa kapa, name of small white kapas formerly 

°Au unusual time and place for circumcision. Cus- l>"t wer the gods during prayers; also a gift to a 

tomarily it was a ceremony attended with a strict ritual child at time of birth. (Andrews diet.) 

temple service. 

Legend of Pallia. 141 

aku o Kaluaopalena, nolaila, hilahila a hoi aku la i Hanalei. No ka mea, ua kapu loa ka 
leo o Kaluaopalena a noa ia Palila, e like me ka olelo a Hina. 

Mahope o laua, hiki niai o Palila hookahi mile paha ke kaawale ma waena o Pa- 
lila a me Kaluaopalena, e hili akau mai ana o Palila i kana laau palau, ia Huliamahi, pau 
loa na laau i ka hina, a koe ke kumu lehua nui, o ke kino lehua ia o Palila. Ua 
pau l(ia na kanaka i ka luku ia e na laau ma ka hina ana, ache kanaka pakele o ko Ka- 
luaopalena poe, o ka poe ma kahi laau ole kai pakele, o ka poe pee a holo aku i loko o 
na laau, ua make. 

A hiki o Palila i mua o Kaluaopalena, hele mai la o Kaluaopalena me ke kokolo 
a mua o Palila, moe iho la i lalo ke alo, a kahea ae la: "E Kalani e! hou ia ko laau." 
Ninau mai o Palila: "I hea au, i uka, i kai, i nae, i lalo?" I aku o Kaluaopalena: "I ka 
ihu o ka puaa a me ka ia ula oe." Hou iho ana o Palila i ka laau jialau ana, ia Hu- 
liamahi, i lalo, a koe ka welau i luna, oia kela aina o Waihohonu, nolaila, kona nakele a 
hiki i keia la, a nolaila kona hohonu. O na kanaka a i)au loa, pau i ka moe i lalo, aohe 
kanaka a ala ae i luna, ala no make. 

A he kanawai hoi ko Palila, o ka a-ka, aia a a-ka o Palila, alalia noa, walaau, 
ku a hele, holoholo, eia nae, aole lakou i ike ia kanawai, nolaila, ua ])ilihua loa lakou. 
Ia lakou e moe ana, hiki mai la o Hina a ku i luna o Alea, o Maunakilika i keia wa me 
ke kapa o Palila, o Hakaula ka inoa, me ka malo o Palila, o Ikuwa ka inoa. Wehe ae 
la o Hina i kona kapa a olohelohe, kaa mai la maluna o na kanaka, ma keia kaa ana o 
Hina, ua a-ka o Palila, o ke kumu o ka aka ana, no ka leholeho o ka mai o Hina, oia 
o Lehokukuwau. Noa ae la ke kanawai o Palila. ala ae la na kanaka a jjau i luna, hele 
mai la o Hina, a ka mai a Palila, kahe, a paa i ka oloa, a hoi aku la i uka o Alanapo. 

A hala ke anahulu o ka noho ana o Palila i loko o Alanapo, ikaika loa kona ma- 
nao e hele e hakaka, e kaua me na kupu, a me na 'Hi. laia e noho ana i loko o Ala- 
napo, ua hiki aku ia ia ka halialia o Kamaikaahui, he mano kanaka ia no Maui. 

No Kamaikaahui : O INIuolea ma Hana, i Maui ka aina o Kamaikaahui i noho 
ai; ekolu ona kino, o ka mua ka iole, o ka lua ka maia. o ke kolu ka mano. He iole ke 
kino mua i ka wa uuku, a pii i luna o ka maia me ke kino iole, lilo he ahui maia. I ka 
wa o ka mea maia i kii aku ai i ka maia, lalau iho la i na eka o luna a lawe mai la, koe 
o lalo iho. Ia wa Hlo ka waha ma ke kua a me na niho, a lilo ae la he kino kanaka 
maoli, ma ke kua nae na niho mano, o kana hana o ka ai i ke kanaka. 

O ka Kamaikaahui hana. o ka mahiai ai i ke alanui i na la a pau loa. Ia ia e 
mahiai ana, iho mai la ka poe auau kai, a poe lawaia hooluuluu. Ninau aku la o Ka- 

142 Poniaiiihv Collection of Hatvaiian Folk-lore. 

kind of l)athino- are you going to have?" "We are going to leap from the rocks." He 
would then say: "Your feet will be bitten." After the people had passed on their way 
to the sea, he would then follow on behind and jump into the sea and begin to bite ofif 
the feet of the bathers. This was carried on every time the peoj^le went liathing and 
they never once suspected him. If the people were on their way to dive for fish their 
heads would be bitten off and eaten by Kamaikaahui. 

It was his custom to always have a piece of kapa wrapped around his back and he 
never went without it, because it was to cover up the mouth at his back, for he did not 
wish to have it seen. One day during one of the king's working days at which Kamai- 
kaahui was present, with the piece of kapa on his back, the people having seen him thus 
covered at all times made uj) their n)ind to see why his back was always covered. A 
general order was therefore issued in which everybody was requested to uncover their 
back. I'his was followed by everybody except Kamaikaahui. ^\'hen he was requested 
to unco\er his back he at once attempted to escape and ran off, threw down his clothes 
and jumped intu the sea where he turned into a shark. The place where he left his 
clothes is to this day known as Kauhalahala, given to it because he successfully escaped 
from the hands of the people. 

After transforming himself into a shark he came to W'aipahu in Waikele, Oahu, 
where he remained. As soon as he was settled in the place he again followed the same 
practice that he did in Maui. Every time he got his opponent under him his mouth at 
the back would bite and eat the man. This was done so often that the people of Ewa 
began to get afraid of him, and he lived as a king over them. 

On the day that Palila decided to leave home, he took up his war club, Huliamahi, 
and came out of Humuula and stood on the knoll of Komoikeanu, swung his war club, 
pointed it in front of him and let the club fly. As the clul) flew he hung on to one end of 
it and he was carried by it until he landed on the clifif of Nualolo on the top of the hill of 
Kamaile, the hill from which the fire sticks^ are thrown. As he stood on the hill he first 
looked towards Kahiki, then towards Oahu ; then making up his mind to come to Oahu, 
he pushed his war club ahead of him and again he was carried by it until he landed on the 
Kaena point at \\'aianae. 

After leaving Kaena he came to Kalena, then on to Pohakea, then to Maunauna, 
then to Kanehoa, then to the plain of Keahumoa and looking toward Ewa. At this place 
he stood and looked at the dust as it ascended into the skv caused by the people who had 
gathered there; he then ]ntshed his war club toward Honouliuli. When the people 
heard something roar like an earthquake they were afraid and they all ran to Waikele. 
When Palila arrived at \\'aikele he saw the ])eople gathered there to witness the athletic 
games that were being given by the king of Oahu, Ahua]«u by name. His palace was 
situated at Kalaepohaku, close to Wailuakio at Kapalama. 

Ahuapau was a kii\m chief and he was kept covered up away from the wind and 
rain. On going out he was carried from place to place inclosed in a palanquin, so high 

'These northern cliffs of Kauai, in olden time were lightness of the wood and upward current of wind ren- 
famed as the scene of Hawaiian pyrotechnics on festive dering a slowness of descent at times as to entirely con- 
occasions, which consisted of firebrands of auhau or sume the firebrand in mid air. This was particularly a 
other very light wood being thrown from their heights sport of Kauai folk, and has occasional practice in re- 
to descend slowly ablaze to the sea at their base ; the cent years. 

Legend of Palila. 143 

maikaahui : "Heaha ka oukou auau kai ?" "He lele kawa." "E pan wawae at;anei." 
A iho lakou la, mahope keia a loko o ke kai, ai mai la ma 11a wawae a i^au, pela kai nei 
hana man ana, ina he hooluuluu ka lawaia, pan poo ia ia nei. 

lie niea man i keia kanaka ka paa man ana o kona kihei i na la a pan loa, aolc e 
hcmu iki, no ka luma i ka waha nia ke kua, o ike ia. Nolaila, he la koelc na ko INIaui 
alii, o Kaniaikaahui kekahi i laila, ua uluhua na niea a pan loa i ka paa man o ke kihei 
o Kaniaikaahui, nolaila, olelo ia e wehe ke kapa o na mea a jjau loa. Wehe na niea a pan 
loa i ko lakou kapa, o Kaniaikaahui, holo aku la ia nie ke alualu ia e na kanaka a lele i 
loko o ke kai, haalele i kona kapa, a lilo aku la i mano. O ka aina ana i wehe ai a haa- 
lele i ke kapa, a lele ai i loko o ke kai, o Kauhalahala ka inoa o ia aina a liiki i keia la, 
no kona liala wale ana i ko na kanaka lima. 

A ma ke kino mano ia i liele mai ai a iioho i W'aipahu ma W'aikele i Ewa. A 
noho o Kaniaikaahui i laila, e like me kana hana i Maui, pela no i Ewa, ina e hakaka a 
kaa ka hoapaio malalo, nanaliu iho la no na niho ma ke kua, a nioku. Pela no kana 
hana niau ana, a lilo iho la ia i mea niakau ia na Ewa, a noho iho la ia he "Hi maoli ma- 
luna o na kanaka. 

No Palila: Lalau iho la o Palila i kana laau palau ia Huliamahi, a ku iho la i 
luna o ke aliua o Konioikeanu ma waho mai o Humuula, oniu i ka laau ana, ia oniu ana 
a pahu, hue mai la ka laau niamua, paa mai la o Palila ma ka elau, a ku ana i luna o 
Nualolo, i ka ])uu o ahi o Kamaile. Nana keia o Kahiki, a i)au, huli nana ia Oaliu nei, a 
paa ka manao ma Oaliu nei, e pahu mai ana keia ia Huliamahi, kau ana i ka lae o Kae- 
na keia, ma W'aianae. 

Haalele keia ia Kaena, hele mai la a Kalena, a Pohakea, Maunauna, Kanehoa, a 
ke kula o Keahumoa, nana ia Ewa. Ku keia i laila nana i ke ku a ka ea o ka lepo i na 
kanaka, e pahu aku ana keia i ka laau palau aia nei i kai o Honouliuli, ku ka ea o ka 
lepo, nu lalo o ka honua, me he olai la, makau na kanaka holo a hiki i Waikele. A hiki 
o Palila i laila, e paapu ana na kanaka i ka nana lealea a ke "Hi o Oahu nei, oia o Ahu- 
apau, o kona hale noho, o Kalaepohaku e pili la me Wailuakio i Kapalama. 

No Ahuapau: He "lii kapu loa ia i ka makani a me ka ua, he 'lii kapu i ka nana 
aku, a no kona kapu, ua paa i loko o ka manele a me ka ])uloulou, ke hele 1 waho o ke 

144 Fornandcr Collection of Hawaiian Polk-lorc. 

and sacred was his rank."* He had two very fast runners, called lomea and loloa. 
Every time the king traveled to Waikele to witness the games he would climb into his 
palanquin and be covered up and would only venture out in this way, whether on the 
way down or on the way home. I'his king had a certain fear of Kamaikaahui and be- 
cause of this fear he had issued an order, that whoe\'er was able to chase Kamaikaahui 
out of Oahu, or was al)le to kill him. that he \\<>uld make that ])erson t/ie chief ruler of 

When Palila arrived at the place he remained on the outside of the crowd and said 
that if Kamaikaahui would see him he would run away. When this was carried to the 
king Palila was sent for and as he stood in the presence of the king, the king addressed 
him, saying: "If it is true that Kamaikaahui will run away from you this day, then you 
will be the first one to enter my sacred temple." Soon after this Palila made himself 
known to Kamaikaahui. At sight of Palila, Kamaikaahui attemi)ted to escape by run- 
ning into the sea, but Palila pushed out his club, forcing Kamaikaahui to come back. He 
was then caught and uncovered and the people saw his mouth and sets of teeth at his 
back ; he was then killed. 

Papakolea was a farmer and his wife was Koiuiu; they lived at Leleo. It was 
promised him that when his crops were ripe that the temple of Kanelaauli, at Kahe- 
huna,' just at the base of Punchbowl hill, would be opened to the public. 

W^hen Papakolea saw Palila he said to Ahuapau, the king: "Say, here is 
the young man who will conquer the whole island for you ; give him your daughters to 
wife." Ahuapau had two daughters, Kaalamikioi and Kalehuawai. Upon hearing this 
the priest Kahikoluamea said: "Don't give him your daughters yet ; let us wait a while. 
He is not (|uite human as he is partlv spirit, being so by the influence of Mahinui, his 
mother. He has been brought u]) under strict kapus in the temple of Alanapo by the 
spirits and is therefore not quite human." At this Ahuapau asked: "What are we to do 
then?" Kahikoluamea replied: "Put him on the palanquin and let your runners carry 
him with all haste into the temple, where he shall be kept under a strict kapu until we have 
worked over him and have transformed him into a perfect human being, when every- 
thing will be well." Palila was then placed in the palanquin and he was carried off by 
the two runners into the temple of Kanelaauli, at Kahehuna, without allowing a single 
breath of wind to strike him. The king Ahuapau in the meantime walked on the ground 
for the first time and the wind also for the first time blew on him. 

After Palila was carried into the temple of Kanelaauli the priests inquired: 
"What is this?" The rvmners answered: "It is a kapued chief from Alanapo, Kauai. 
Let the railing of the temple be put up, let the drum be beaten and the coconut rattlers 
rattle." On the next day the priests worked on Palila and he was also properly circum- 
cised. He was then transformed into a perfect human being. After the ceremonies 
Palila was allowed to live with his wives, the daughters of Ahuapau. Soon after this 
Ahuapau told Palila to make a circuit of Oahu, to which Palila consented. 

But before starting out Palila asked Ahuapau : "Are there any lawless obstruc- 

'The bards evidently liked to picture their alii as of "Kalu-luaia is that portion of Honolulu about the head 

such high and sacred rank that tlic sun should not of Emma street, where the present Royal School is lo- 

smite them, nor the rain or wind touch them. cated. 

Legend of Pallia. 145 

alanui. Elua hoi ona niau kiikini mania loa, o lomea, o loloa. Ina e iho ke "Hi ilalo o 
Waikele e lealea ai, alaila, konio i ka manele, a pio ke kikiao makani a hoolai, alaila amo, 
aole e i)a ke kikiao makani a knmo i ka hale, pela ke hele a ke hoi. A ua olelo hoi ua "lii 
la i kana olelo, ina o ke kanaka e holo ai, a e make ai o Kamaikaahui, e lilo ia i alii nui 
no (3ahu nei. 

O Palila hoi, mawaho ia o ka aha e kalewa nei me kana olelo i mna o ka lehu- 
lelui, "ina e ike o Kamaikaahni ia ia, alaila holo." A lohe ke 'Hi i keia mau olelo a 
Palila, olelo mai ke "lii: "Jna he oiaio e hdlo o Kamaikaahui i keia la ia oe, alaila nau 
e komo kuu heiau kajm."' Mahojje o keia olelo ana, hoike o Palila ia Kamaikaahui, holo 
o Kamaikaahui i loko o ke kai, e hoonioe aku ana o Palila i ka laau i^alau, hoi hou i uka, 
waihowale ke kino, ike ia ka waha a me ka niho me ke kua, a make iho la. 

O Papakolea, he kanaka mahiai ia, o Koiuiu kana wahine, o Leleo ka aina, aia a 

00 ka ai ana, alaila, komo ka heiau o Kanelaanli ma Kahehuna, ma ke alo <> Puowaina. 

1 aku Papakolea i ke 'Hi, ia Ahuapau: "El ke keiki e ])uni ai ko aina, huomoe ia au 
kaikamahine."' Elua kaikamahine a Ahuapau, o Kaalamikioi, o Kalehuawai. I mai ke 
kahuna, o Kahikoluamea : "Alia e hoomoe i ka wahine, he 'kua keia ma ka aoao o Ma- 
hinui, ka makuahine, ua hanai kapu ia i loko o Alanapo e ke 'kua. Nolaila, aole i lilo i 
kanaka." I aku o Ahuapau: "Pehea ka pono?" I aku o Kahikoluamea: "E hookomo 
i loko o ka manele, a e amo au kukini me ka mama loa, a komo i ka heiau, malaila e 
kapu ai a pau ka hana, a lilo i kanaka, alaila, pono." Ia wa komo o Palila i ka manele, 
a amo mai la na kukini a komo i loko o Kanelaauli ma Kahehuna, me ka i)a ole o ka ma- 
kani. A o ke 'Hi hoi o Ahuai)au, akahi no a licle ma ka wakae, a me ka lepo, akahi hoi a 
pa ia e ka makani. 

A komo Palila iloko o ka heiau o Kanelaauli, ninau mai na kahuna : "Heaha 
keia?" I aku na kukini : "He 'Hi kapu no Alanapo i Kauai; e kau ka i)ae humu o ka 
heiau, a e hookani ka pahu me ka jniniu." A ao ka po, hana iho la na kahuna ia Palila, 
kahe pono ia ka mai, a pan ia, noa iho la kona kino a lilo iho la i kino kanaka maoli. 
Launa o Palila me na wahine, na kaikamahine a Ahuapau, alaila, olelo aku o Ahuapau 
ia Palila, e hele e kaapuni ia Oahu nei, ae mai o Palila. 

Ninau aku o Palila: "Aohe kupu, a alai o ke alanui a puni Oahu nei?" "x'Vole," 

Memoirs B. P. B. Museum, Vol. V. — 10. 

14*^ Pomander Collection of Ha-n'aiian Folk-lore. 

tions alono- the road surrounding Oahu?" "None." said Ahuai)au. This was, how- 
ever, a he, as Ahuapau was even at this time determined to have Pahla killed. Palila 
then said to Ahuapau: "Yes, I am going on ni}' way and in case I meet some one who 
will attempt to harm me, T will first kill him and then I will return and kill 3'ou and all 
your men." At this Ahuai)au was frightened and told of Olomana, who was living at 
Kaelepulu in Koolau and was a great warrior. Palila then said: "I will not kill you 
now; hut had }'ou ke])t it from me you would have been killed." 

Palila then climbed to the top of Punchbowl hill and looked around him. From 
this place he walked up to the Nuuanu pali, pushed his war club ahead of him, holding on 
to one end and flew to Kaelepulu, where he saw Olomana standing. 

Olomana was a very tall man, he being twelve"" yards to the shoulders, and thir- 
teen in height. He was a very brave man and was much feared. No chief or warrior 
dared face him. If he stood on the windward side the other side would be a perfect calm; 
his height also shaded the sun. 

When Palila saw Olomana, he jum|)ed up with his war club, Huliamahi, and stood 
on the shoulders of Olomana. Olomana then turned and said to Palila: "Where are 
you from, you haughty youngster? No one has ever dared, before this day, to climb up 
my shoulders ; and here you have done it." Palila then answered : "I am Palila who was 
brought up in Alanapo, the temple of the gods from the very beginning of all things, and 
I have come to fight you." When Olomana heard this, he was sorely afraid, for he 
knew that those who come from the temple of Alanapo are men richly endowed with 
supernatural powers and very great warriors; so Olomana begged: "Let me live, Pal- 
ila." Palila re])lied: "I cannot save you; you shall indeed die, for your works have been 
of evil." Palila then struck him, cutting him in two; one portion flew toward the sea, 
being Mahinui, and the other ])ortion remained where he stood, being the present hill of 
Olomana. It was because of this that the hill is so shar]) at the peak. This was how 
Olomana, the great soldier of Oahu, was killed by Palila. 

After Palila had completed the circuit of Oahu, he went along to the rise at Kai- 
muki and then down to Waialae ; from this place he proceeded to Wailu])e and then on to 
Maunalua wdiere Kahului, a fisherman of that place, was living. Upon seeing him Kahu- 
lui called, so Palila went to Kahului and they sat down and began to talk on various 
matters. That afternoon the men and women came along the shore in the pools to catch 
minnows for bait, for aku fishing for tomorrow." Palila again asked: "How about us 
two?" "But I have no one to assist me in paddling the canoe because I have a very large 
one, it being seven fathoms in length." Palila then said: "The two of us will paddle it 
in order to make it go." They then started out and caught some minnows which they 
kejjt for the next day. 

In the early morning when they came out they found that all the others had gone 
before them; so Kahului thought they would not be able to get their canoe into the sea; 
he then turned to Palila and said : "We will not be able to get our canoe into the sea as 
there are no men to assist us. Palila replied: "You get in front and lift while I lift the 

"Nothing small, evidently, about a Hawaiian giant, any more than there was in the famous clubs of their heroes. 

Legend of Pallia. 147 

pela mai o Ahuapau ; lie nianao huna ko Aluia])au ia Palila. e ake ana 110 e make o Pa- 
llia. Olelo aku o Palila: "Ae, i hele au, a i halawai me ke kolohe, alalia, pepehl au a 
make, hoi mai au pepehl la oe a me kou man kanaka a i)au loa." Ma kela olelo a Palila, 
makau o Ahuajiau, hal aku la ia Olomana, aia 1 Kaelepulu i Koolau, he koa ia. I mai o 
Palila: "Ola oe ia'u, e huna oc, Ina ua make." 

Pii aku la o Palila a luna o Puowaina, nana ma o a ma o, hele aku la a hikl 1 Nuu- 
anu, hoomoe 1 ka laau i)alau ana, paa aku la o Palila malic i])e, holo aku la a hikl 1 Kaele- 
])ulu, llaila o Olomana kahi 1 ku al. 

No Olomana: He kanaka li>lhi ia ke nana aku, he umlkumamalua kahaku o ke 
kua, he umikumamakolu o ke alo, he kanaka koa a me ka makau la; aole alii, aole koa 
aa aku ia ia, lulu ka makani la la ke ku ma ka hlkina, main no hoi ka la no kona kiekie. 

A ike o Palila la Okmiana, lele i)u ae la o Palila 1 luna me ka laau palau ana me 
Huliamahl, a kau 1 ka poohlwl o ( )l()mana. Hull ae la o Olomana a olelo ae la ia Palila: 
"Nohea oe e nei kelki hookano o ka hele ana mai nei? Aole he niea nana 1 i)li ko"u poo- 
hlwl a hikl 1 kela la, o oe ae nei ka ka mea nana e pii." T aku o Palila: "Owau nei o 
Palila i hanai ia i loko o Alanapo, ka heiau a ke 'kua mai ka pouli mai, 1 hele mai e hakaka 
meoe." A lohe o Olomana, makau iho la ia 1 ka lohe ana no Alanapo, no ka mea, ua 
kaulana ia heiau no ka mana o ke 'kua a me ke koa o ke kanaka e noho llaila ; nolaila, 
nonoi aku la o Olomana: "E ola au e Palila." Olelo aku o Palila: "Aole oe e ola ia'u, e 
make ana oe, no ka mea, aohe pono o kau hana." E i)al aku ana o Palila, lele kekahl 
aoao o Olomana, me ka ])apalina a ku ana 1 kai, ola o Mahinul, o kekahl aoao hoi, ola ka 
puu o Olomana e ku nei. O ke kumu hoi 1 liplllpl al no ka lele ana o kekahl aoao. Pela i 
make al o Olomana ke koa kiekie o Oahu nei ia Palila. 

A puni Oahu nei la I'allla, hele aku la la a ka i»ilna o Kalmukl, a iho aku la 1 
Waialae, malaila aku a Wailui^e, a Maunalua, e noho ana o Kahului, he lawaia no 
laila. Kahea mai la o Kahului ia ia nei, hele aku la kela a kokoke, noho iho la laua a 
ahiahi, hele mai ana na kanaka, na wahine, 1 kapa kahakai e hopuhopu iao, hi aku. 
Ninau aku la o Palila la Kahului: "Pleaha kela kanaka e j^aapu nei o ke kai?" "He 
kaee iao, i mea hi aku, no ka la apopo." I aku o Palila: "A i^ehea la hoi kaua?" "Ka, 
aohe o'u lua e hikl al ka waa ke hoe, no ka mea, he waa nui, ehlku anana ka loa." 
Olelo aku no o Palila: "O kaua no hoi paha ke hoe 1 ka waa 1 hikl." Alalia, hele aku 
la laua 1 ka iao a loaa, waiho Iho la a ao ae holo 1 ka hi aku. 

Eia nae, 1 ke kakahlaka nui, ua pan loa na kanaka 1 ka holo 1 kai 1 ka lawaia, aohe 
kanaka nana e hapai ka waa; nolaila, olelo aku o Kahului la Palila: "Aole e hiki ana ka 
waa 1 ka hapai, aohe kanaka e hikl al." I aku o Palila: "IMamua oe e hapai al, mahope 

148 Foniandcr Collection of IJazcciiian Polk-lorc. 

after part here; but you must not look behind." Palila gave the canoe one shove and it 
floated in the sea ; he then jumped in the fore part of the canoe and took up nine paddles 
while Kahului jumi)ed into the after part and took up his paddle. After they were ready 
to start Palila took up one paddle and with one stroke broke it in two; so he took 
up another paddle and that too was broken ; this was kept u]i until all the nine paddles 
were broken. Kahului then said to Palila : "Let us return for we have no more paddles to 
work the canoe with." Palila then took up his war club and used it as a paddle; he took 
but one stroke and they went skimming along beyond Kawaihoa, then on to Kolo, the 
great fishing grounds 

When Kahului saw how fast they were traveling he admitted the great strength 
displayed by Palila. Upon arriving at the fishing grounds Kahului proceeded to fish, but 
after several trials he was unable to catch any aku, for all his hooks were broken. After 
a time Palila asked: "When are we to catch some fish?" Kahului replied: "The sea 
is full of fish, but the tniuble is I cannot catch any. Here I have lost several hooks, but 
I have not been able to land a single fish. I have used up all my hooks except one." 
Palila then said: "You come in front here and paddle our canoe along, and T will come 
and fish." This was done by Kahului. 

Palila then took up his war club and tied the bait on to it and let it down to the 
sea. The fish then gathered on to the club in great numbers. When Palila saw this he 
jerked up the club and the fish dropped into the canoe. He repeated this several times 
until the canoe was loaded down deep with fish. They then returned to the landing. 
When they reached the landing Palila said to Kahului: "You go on ahead and broil me 
some of the fish and I will lift the canoe ashore." Palila then gave the canoe one 
shove and it landed high and dry and onto its blocks. 

After the fish was cooked they sat down to their meal. After a few days Palila 
left Kahului because he was too stingy, and he again continued on his journey along 
the coast until he arrived on the rise of Hanauma, where he stood and looked at the 
heat as it ascended from the pili grass at Kaunakakai, Molokai. He then pushed out his 
war clul) ahead of him which flew through the air and he was carried to Kaluakoi. Here 
he discarded a portion of his person which turned into the point of Kalaeokalaau, 
which is seen to this day, so named in honor of Palila. 

There was at this place a large stick of wood to which was given the name of 
Hooneenuu. Because of this name, Hooneenuu, Palila took a dislike to Molokai, so 
he again pushed out his war club and flew to Kaunolu, Lanai. From this place he 
crossed over to Kahoolawe and from there to Pohakueaea in Honuaula. At this place 
he sat down and rested. 

After resting for some time he pushed out his spear and flew to Kaula in Hama- 
kua, Hawaii, the dividing line separating the districts of Hilo and Hamakua. From 
this place he continued on until he found Lupea, a sister of Hina, who was living above 
Kaawalii; she was one of Palila's attendants. Lu]K%a is a hau tree to this day, and 
wherever the malo of Palila was spread out to dry no hau" tree has grown even to this 
day. This was caused by the god Ku, the god of Palila, a god of supernatural power. 

"Hau {Paritium tiliaceum). 

Legend of Pallia. 149 

aku nei au, mai nana mai oc i ho])e nei." la pahu ana no a Palila, lana i loko o ke kai, 
ka waa. Mamua o Palila o ka waa me na hoe eiwa, niahope o Kahului me kana hoe. 
Lalau aku la o Palila i ka hoe, a hou iho i lalo, a kai ae, ua haki, pela a pan na hoe eiwa, 
olelo mai o Kahului: "Aole e hiki ka waa o kaua, aohe hoe, e hoi kaua." Lalau iho la 
o Palila i ka laau palau ana, a hoe iho la, hookahi mapuna hoe, hele ana laua nei ma 
lalo o Kawaihoa, hiki i Kolo, he ko'a ia. 

Ma keia holo ana. ua mahalo o Kahului i ka ikaika o T\'ilila, lawaia iho la o Ka- 
hului, aohe loaa o ke aku, no ka pau o ka makau i ka mokumoku. I aku o Palila: 
"Ahea loaa ka kaua ia?" I mai o Kahului: "He ia ke kai, o ka lou ole ka hewa i ka 
makau. O ka makau ia e mokumoku nei, aohe make ae o ka ia, ua jiau loa na makau, 
a koe no hookahi i koe." Olelo aku o Palila: "E hoi mai oe mamua nei e hoe ai i ka 
waa o kaua, owau ke hoi aku e lawaia." Ae mai la o Kahului. 

Lalau iho la o Palila i ka laau palau ana ia Huliamahi, a mali iho la i ka iao a 
waiho aku la o lalo, lele mai la ke aku e ai, ka ae la keia i luna o ka waa i ke aku, pela 
no ka hana ana a komo ka waa o laua i ka ia. Hoi aku la laua a i)ae i uka, olelo aku la 
o Palila ia Kahului: "E hoi oe e pulehu ia, na'u e hapai ka waa o kaua." Hookahi no 
panee ana kau ka waa i ke aki. 

Moa ae la ka ia, ai iho la laua. Noho iho la laua a hala he man la, haalele o Pa- 
lila ia Kahului no ke i)i. Hele aku la ia a luna o Hanauma, nana aku la i ka enaena o 
ke pili o Kaunakahakai, i Molokai, pahu aku la ia i kana laau ])alau, a maluna o laila ia 
i hiki ai a Kaluakoi. Ilaila, waiho ia i kekahi aoao o kona mai, oia o Kalaeokalaau a hiki 
i keia la, mamuli o ka mai o Palila ia inoa. 

Aia i laila, he laau nui, o Hooneenuu kona inoa. No keia inoa o ka laau o Hoo- 
neenuu, hoowahawaha o Palila ia Molokai, ma kona manao, he kiona keia laau, nolaila, 
haalele iho la o Palila ia Molokai, a holo aku la. Pahu aku la ia i kana laau palau ma- 
mua, mahope o Palila, a pae laua ma Kaunolu i Lanai, malaila aku a Kahoolawe, ma- 
laila aku a Pohakueaea i Honuaula. 

Alaila, noho iho la i laila hoomaha, pahu hou i ka ihe ana, hiki i Kaula ma Hama- 
kua i Hawaii, ka mokuna o Hilo me Hamakua. Hele aku la a loaa ko Hina muli o 
Lupea, noho ana i Kaawalii, maluna mai, he kahu hanai no ia no Palila. A he hau o 
Lupea a hiki i keia la, a ma kahi i kaulai ia ai ka malo o Palila, aole e ulu ka hau ma- 
laila a hiki i keia la, no ka mea, he hana na ke "kua. () Ku ka inoa o ko Palila akua, he 

150 Poniaiuhv Collection of ffa-d\iiiaii Folk-lore. 

There was at Hiln a tein])le also called Huimiula, like the one on Kauai, which was also 
sacred, and furthermore it was also under the control of the spirits and was just as pow- 

The king of Hilo at this time was Kulukulua, and W'anua was the king of Ha- 
makua. The two were at war with each other. The greatest warrior of Hamakua 
was Moananuikalehua and his war cluh was called Koholalele.'" This war club was so 
large that it required four hundred men to carry it. The next in greatness was Kumu- 
nuiaiake, a warrior of note. His spear was made from the maniane'^ wood of Kawai- 
hac ; it was ten fathoms in length and he could throw this spear over a distance greater 
than the length of an ahupuaa. Puupuukaamai was another great warrior. His long 
pololu spear was made from the koaie'^ wood, a very hard wood growing in the moun- 
tains. This spear was so long that it could be served as a wind break, and it could also 
be used to dam a stream; it could kill twelve hundred men at one stroke. All these 
three warriors were fighting on the side of Wanua, the king of Hamakua. 

^Vhen Palila arrived at Kaula he took n\) the game of rolling the calabash which 
was played on the highway. He never once left the place and was known by everybody 
that passed along the highway as a man who did nothing else. In the Ixattles that were 
being fought, a great many of the men of the army of Hamakua were being killed that 
no one could account for. This was carried on for many days and still no one could 
tell who was doing the killing. In the conflict, however, some of the men often heard 

a voice calling out: 

Slain by me, Palila, 

By the offspring of Walewale, 

By the ward of Lupea, 

By the 00 bird that sings in the forest. 

By the mighty god Ku. 

The call was the only thing the men could hear; thev were not al)le to see the per- 
son for he traveled at such great speed. The people had a suspicion, however, that it 
was Palila himself; but when the matter was discussed a good many said that it could 
not be Palila for he does not go to battle; all he did was to roll the calabash on the high- 
way; he does not appear to be a soldier and he has not been seen going from place to 
place. At the battle that was fought at Kukaiau in Hamakua, Palila at last showed 
himself before the people and the chiefs of the two contesting armies, and also before the 
three great warriors Moanonuikalehua, Kumunuiaiake and Puu])uukaamai. 

In the conflict it was seen that the soldiers in the Hamakua army were stronger 
than those in the Plilo army and a great many Hilo soldiers fell before the men of 
Hamakua. In the din and u])roar the voices of the three great warriors were often 
hcarfl boasting and calling out: "What great soldier will fight for the Hilo side?" 

When Palila heard this boastful challenge from the three great warriors, he re- 
quested of Kulukulua, the liilo king, to order that the general conflict be stopped and 

"Kohahilclc is tlie name of one of the principal land- "Koaie (Acacia koaia), a species of koa, much harder, 

nigs on the Hamakua coast of Hawaii. and a choice wood for spears, paddles, etc. As a fur- 

"Mamanc (Sol^hora chrysophylhi), a hard and most niture wood it is susceptible of high polish and takes 

diir.Ll)!e wood. " 'i'kI' rank. 

Legend of Palila. 151 

akua mana a me ka ikaika loa. A he heiau ikj hoi ko Hilo o Hunnuihi, e Hke me ko Kauai 
heiau o Humuula, a he kapu no, a he 'kua no, a he mana no, ua hke a hke. 

O ke 'hi o Hilo ia wa, o Kuhikuhia, o Wanua ko Hamakua ahi, e noho ana lana 
me ke kaua. O na koa kaulana o Hamakua, o Moanonuikalehua, o kana Laau palau o 
Koholalele, hookahi lau kanaka e amo ai, eha haneri ma ka hehi Imu. O Kumunuiaiake, 
he koa ia, o kana ihe, he mamane o Kawaihae, he umi anana ka loa, aole e maalili kana 
ihe ke o i ke ahupuaa hookahi. O Puupuukaamai, he koa ia, o kana laau he pololu, he 
koaie makua no ke kuahiwi, lulu ka makani, hoi ka wai o ke kahawai, pau na lau kanaka 
ekolu i ka i>ahu hookahi ana. () neia mau koa ekolu, mahope o Wanua ke 'lii o Hama- 

O ka Palila hana i ka ])ali o Kaula, o ka olokaa ijju i ke alanui, me ka hele ole ma 
o a ma o, me ka ike o na mea a j^au o ke alanui kona wahi noho. Iloko o ka wa kaua, 
ua nui ka make o na kanaka o Hamakua, aole nae i ike ia ka mea nana e luku nei, pela 
a nui na la i hala mahope, aohe ike ia. Aka, ua lohe kekahi poc ma ka leo, i loko o 
ka hoouka poe ana o ke kaua, ])enei : 

.\ make na'u na Palila, 

Na kama a ka Walewale, 

Na ka hanai a Lupea, 

Na ka 00 kani i ke kuahiwi nei la, 

Na ke 'kua ikaika na Ku. 

ka leo wale no ke lohe ia, aole ke kino, no ka mama loa o Palila ma ka holo ana, 
nolaila, aole mea i ike ia ia, aka, ua nui ka noonoo o na kanaka nona, no ka i)au loa i ka 
make. A o ka olelo a kekahi poe aole ana hele e kaua, he olokaa ipu wale no kana hana 
i ke alanui, aohe ano koa, aohe hele ma o, a ma o. I ka hoouka kaua ana ma Kukaiau 
i Hamakua, i laila o Palila i hoike kino ai ia ia iho imua o ka lehulehu, a me na 'Hi o 
na aoao elua, a me na koa kaulana ekolu, oia o Moanonuikalehua, o Kumunuiaiake, o 

1 ka hoouka ana o ke kaua, ua oi ka ikaika o na koa o Hamakua i ko Hilo, a 
ua nui ka make o Hilo i ko Hamakua. Ma keia hoouka ana ua lohe ia ka leo kaena a ua 
mau koa nei, e olelo ana: "Owai ko Hilo koa ikaika e ku mai e kaua." 

A lohe o Palila i keia alelo kaena a ua ]xk koa nei, alalia, nonoi aku ia i ke 'Hi 
o Hilo, ia Kulukulua, e waiho ke kaua aluka a me ka i)oe, a e ku ])akahi. Ina i make ke 

152 Foniandcr Collection of flaivaiiaii Polk-lorc. 

to put u]) tlie two best men from the two sides and let them fig'ht, the side putting up 
tlie best man to win and in tliis way decide the battle. When this was agreed on l)y 
the two kings, the soldiers were lined up on tlie two sides, leaving a clear field in the 
middle for the contestants. 

As soon as the field was cleared otT Moanonuikalehua came forward with his 
war club, Koholalele, and began twirling it on the right and on the left; on each occasion 
Palila did not make a move, but as Moanonuikalehua kept on twirling, Palila held out 
his war club, Huliamahi, which struck the club of Moanonuikalehua, sending it flying to 
Waipio. At the same time Palila brought his club down and then up, catching the three 
warriors and killing them all. Palila then proceeded to cut out their lower jaws. After 
this was done he began the slaughter of the Hamakua men and allowed none to escape 
him. This victory made Kulukulua, the king of Hilo, master of Wanna, the king of 

After the battle Palila and the king returned to Kaula and from there to a rise 
above where a large lehua" tree was standing. He then hung up the jaws of all the 
men killed by him, and the tree was named Kahakaauwae, the hanging place of the 
jaws. Palila after this became the king of Hilo, while Kulukulua served under him. 
Palila was king until his death. 

"LcliKa, one of the varieties of ohia (Mctrosidcros ford nectar for the birds and let decorations for man 

l^olyiiiort^ha) whose tassel blossoms in their season af- and beast. 

Legend of Palila. 153 

koa o kekahi aoao, alaila, make kona alii a lilo i pio na kekahi anao, a pela no hoi kekahi 
aoao. A hooholo ia ia mea e na 'Hi, ku kaawale ae la na koa, a kaawale ke kahua kaua. 

Ku mai la o Moanonuikalehua me kana laau palau o Koholalele, a hookaa akau, 
aohe kupono ia Palila, hookaa hema, aohe kupono ia Palila, ia ia e hookaa ana, kaupale 
aku o Palila i kana laau o Huliamahi, loaa i ka Moanonuikalehua laau, lele i luna a 
haule i Waipio. Ia wa, hualepo o Palila i ka laau ana, make na koa ekolu, lilo ka auwae 
ia ianei, noke aku ana keia i ke kaa hema i ka laau ana ia Huliamahi, aohe koe kanaka 
o Hamakua, halulu ka honua a nei i ka laau a Palila, nolaila aohe kanaka koa i mua 
ona ia wa e aa mai, aohe alii. Pela i lanakila ai o Kulukulua, ko Hilo alii, maluna o 
Wanua ko Hamakua alii. 

A pau ke kaua, hoi aku la o Palila me ke 'Hi a hiki i Kaula maluna aku, i laila he 
kumu ohia nui, o Kahakaauwae kona inoa, i laila na auwae a pau o na kanaka i make 
ia Palila ma na kaua mamua aku, o kahi ia e kau ai. Nolaila, lilo o Palila i alii no Hilo, 
a malalo o Kulukulua ona, pela i noho ai o Palila a hiki i ka make ana. 

Legend of Puniakaia. 

NUUPIA was the father and Halekou the mother of Puniakaia.' The land of 
his ])irth was Kaneohe. The parents of Puniakaia were of the royal blood of 
Koolauloa and Koolaupoko. Puniakaia was a very handsome man and had 
not a single blemish from the toj) of his head to the bottom of his feet. He was erect, 
front and back, and so on the sides. While Puniakaia was living- with his parents, a 
desire to go fishing came upon him, so he accom])anied his mother to the beach and 
they went fishing. The kind of fish caught by them was the kind called ])auhuuhu," but 
only one. This fish was brought home alive and was saved l)y Puniakaia ; being fed 
and taken care of vmtil it grew to be a very large fish ; and to it was given the name of 
Ulumiakaikai.^ This fish wai^ the parent of all the fishes. After Puniakaia had brought 
up Uhumakaikai until it was full grown, he turned it into the ocean, free from all con- 

Some time after this a proclamation was issued calling everybody to go out fish- 
ing, and amongst those who obeyed the call was Puniakaia. When the fishermen ar- 
rived at the fishing i)lace, Puniakaia called upon Uhumakaikai in the following manner: 

Say, Uhumakaikai, 

Crawl this way, crawl this way. 

Draw along this way, draw along this way ; 

For here am I, Puniakaia; 

Send the fisli in large numbers 

Until the heacli here is stenched ; 

The pigs will eat until they reject them, 

And the dogs will eat until they waste them. 

As soon as Puniakaia ceased calling, Uhumakaikai was seen to be driving all the 
fish to Puniakaia; the fish reached from way down deep in the sea to the surface, and 
they were driven clear tip onto the sand. Upon seeing this the people began taking up 
the fish; some were salted, some given away to the people, and so on, from the Maka- 
ptut point to the Kaoio point at Kualoa. With all this great number of people taking the 
fish, still there was a large number left, there being so many; and the people had to 
leave a great many behind and the pigs and dogs ate of them. Rumors of this great 
catch were soon carried to the hearing of Kaalaea,* a very beautiful woman, who had no 
equal in all the land of Koolau; she was just like Ptmiakaia [very pleasant] to look 

'Puniahiiia, coveting fisli, or given to tisliing proclivi- 'Uhu (Parrot-fish) mahiiikai, siglit-sccing; indicating 

ties. a roving, sightseeing tihu. 

^Perliaps, Paniiluiuiihu (Callyodon ahvla). 'Kaalaea, name also of a portion of tlie Koolau dis- 

(154) '™'- 

He Kaao no Puniakaia. 

ONUUPIA ka makuakane, o Halekou ka makuahine, o Puniakaia ke keiki, o Ka- 
neohe ka aina; he mau alii na makua o Puniakaia, no Koolauloa, a me Koo- 
laupoko. He kanaka maikai loa o Puniakaia ke nana aku, aohe puu, aohe kee, 
he pali ke kua a me ke alo, pela na aoao. 

la Puniakaia e noho ana me knna mau makua, makemake iho la ia e hele i kahakai 
e lawaia ai ; ia ia i hele ai me kona makuahine me Halekou i ka lawaia, loaa iho la he 
])auhuuhu ka ia. O keia ia i loaa, hanai iho la o Puniakaia ia ia i ka \va uuku, a hiki 
i kona wa nui, a ua kapaia kona inoa o Uhumakaikai. Oia ka makua o na ia a pan loa. 
Ma keia hanai ana a Puniakaia ia Uhumakaikai, a nui, alalia, hookuu hou ia i ka moana 
e noho ai. 

A mahope, kukala ia na mea a i)au e hele i ka lawaia, a ma keia hele ana, o Pu- 
niakaia kekahi i hele, a hiki lakou i kahi e lawaia ai, ilaila o Puniakaia i kahea ai ia 
Uhumakaikai ; yienei ke kahea ana : 

E Uhumakaikai, 

E kolo mai, e kolo mai ; 

E kolokoki mai ; e kolokolo mai ; 

Eia au la o Puniakaia! 

O ka ia no a nui loa, 

A ku ka pilau i uka nei ! 

A ai ka puaa a haalele, 

Ai ka ilio a hoomaunauna. 

A hooki o Puniakaia i ke kahea ana i ka ia, ia wa o Uhumakaikai i a mai ai i na 
ia a pau loa, mai lalo ka ia a luna o ka ilikai, o ia hele o ka ia a hiki i uka, a pae i kaha 
one. Ia manawa na kanaka i ohi ai i ka ia a kopi, a haawi, a i)ela aku, o na kanaka a 
pau loa mai ka lae o Makapuu a ka lae o Kaoio, ma Kualoa. Ma keia hele nui ana o 
na kanaka e ohi i ka ia, aole i pau no ka nui loa, a haalele okoa lakou i ka ia, a ai ka 
puaa me ka ilio. 

A ma keia lawaia ana, ua kui aku la ke kaulana a lohe o Kaalaea, he wahine 
maikai loa ia, aole ona lua ma Koolau a ])uni, ua like laua me Puniakaia, ke nana aku. 


156 Pomander Collection of Hazi'aiian Folk-lore. 


When the news of the great catch of fish came to Kaalaea, she and her ten 
brothers boarded their canoes, eacli taking one, making eleven canoes, and went to the 
place where the fish were being collected. When these canoes landed, Kaalaea went up 
on the sand and sat down and did not go about from place to place; but just looked on 
as the men and women helped themselves to the fish. 

While she was sitting there Puniakaia saw her and was captivated by her beauty 
and quiet demeanor, not at all like the other women ; so he said to his mother, Hale- 
kou," "Say, Halekou, I am going to secure that woman for my own, because she is very 
beautiful, without blemish, and in all respects my equal." Halekou gave her consent, 
saying: "Yes, she shall be your wife, for you two are alike in looks and behavior, there- 
fore you go and ask her." 

When Puniakaia came to the presence of Kaalaea, he asked the woman that she 
become his wife. Kaalaea gave her consent to this. Puniakaia then said to her: 
"When we get to my mother, don't be backward but go and sit on her lap." When 
the two came to Halekou, Kaalaea went and sat on the lap of her future mother-in-law. 
After a little while Halekou ordered the men to load the ten canoes with fish, and this 
was done; not only the ten canoes but several others also were filled, and this prop- 
erty was distributed as gifts to the i)eople. Halekou began to contribute gifts to Kaa- 
laea, as was the custom" of those days. Nuupia then did likewise, and then Puniakaia; 
those three brought ofiferings to Kaalaea. In giving the various gifts, great heaps of 
them, Kaalaea on her part gave only herself, still it exceeded that of all three. After 
the giving of gifts, Kaalaea returned to her place with her brothers and her parents. 

Sometime after this Puniakaia asked of his mother that he go and live with his 
wife. His mother replied: "My son, listen to what I have to say: You are going to 
the home of your wife to live, but you will be insulted and you will return here in a very 
short time." After this Puniakaia went to the home of Kaalaea his wife, where they 
lived as husband and wife. At meal times it was customary with the brothers-in-law of 
Puniakaia to prepare the meal, then send for Puniakaia and make him sit on their lap 
while they fed him. This was carried on for some time; all Puniakaia did was to eat 
and sleep and never left his wife. 

One day while the two were in bed, an aunt of Kaalaea's, together with several 
others, came into the house where the two were sleeping. These people were on their 
way to catch crabs. While in the house, the aunt said: "Wake up, Puniakaia, and let 
us go crabbing. What do you do, any way? Just sleej), and when you get up clean your 
eyes and catch flies and eat?" While the aunt was speaking, Puniakaia was listening 
through the soft mantle that covered them; the aunt did not know this, however, for 
she thought he was asleep. 

This angered Puniakaia and he was sore displeased; and when his brothers-in- 
law came home he would not speak to them nor go to eat food with them as before. 

°It is quite customary for children to address their "This probably has reference to hookul^u, though that 

parents or other relatives by name, rather than rela custom of giving gifts had a broader application, 


Legend of Piiiiiakaia. 157 


Holo aku la o Kaalaea, nie kona mau kaikunane he unii, he unii lakou he umi 
waa, o ko Kaalaea waa, he uniikumamakahi waa; a hiki lakou ma kahi o ka ia i pae 
ai, ]iae aku la na waa o lakou a uka, kau iho la, noho iho la o Kaalaea ma ka ae one 
maloo, me ka hele ole ma o a ma o, me ka noho malie e nana ana i na kanaka i ka ohi i 
ka ia, a me na wahine. 

Ia ia c noho ana ma laila, ike mai la o Puniakaia i ka wahine maikai o Kaalaea, 
i ka noho malie, i ka like ole me na wahine e ae, alalia, olelo aku la o Puniakaia i kona 
makuahine ia Halekou: "E Halekou e, e kii ana an i kela wahine na'u, no ka mea, he 
wahine maikai loa, aohe pun, aohe kee, ua like kona maikai me ko'u." Ae mai o 
Halekou: "Ae, o kau wahine ia, ua like olua a elua, ua like na kino, na maikai, na nani, 
nolaila, e kii oe i wahine nau." 

A hiki o Puniakaia i nuia o Kaalaea, olelo aku la i wahine nana, ae mai la no o 
Kaalaea; i aku no nae o I'uniakaia ia Kaalaea: "E, i hele kaua a hiki i mua o ka ma- 
kuahine o kaua, mai hilahila oe, hele no oe a noho i luna o na uha." Hele aku la laua a 
hiki i mua o Halekou, noho iho la o Kaalaea i luna o na uha o Halekou, a liuliu iki, kena 
ae la o Halekou i na kanaka, e hooili i ka ia i na waa he umi, a pela na waa e ae; piha 
i ka waiwai, o keia waiwai, he waiwai hookupu na na mea a pan. Hookupu o Halekou 
i kana waiwai na Kaalaea, pela o Nuupia, hookupu i kana waiwai ia Kaalaea, a pela o 
Puniakaia, akolu lakou i hookupu ia Kaalaea, hookahi no o Kaalaea o ka hookupu ana, 
ua oi kana waiwai i nuui o ka na mea ekolu. A pan ka hooku])u ana, hoi aku la o 
Kaalaea i kona wahi me kona mau kaikunane a me kona mau niakua. 

A hala lakou, nonoi aku o Puniakaia ia Halekou, e hoi me ka wahine me Kaa- 
laea e noho ai. [ mai o Halekou: "E kuu keiki, e hoolohe mai oe, e hele ana oe i ka 
hale o ko wahine e noho ai, e mainoino ana nae oe, a e hoi koke mai ana oe i anei, aole 
oe e liuliu aku." A pau ka Halekou olelo ana, hele aku la ia i ko Kaalaea wahi, a noho 
pu iho la laua, he kane a he wahine. I ka wa ai, he mea mau i na kaikoeke o Punia- 
kaia ka hoomakaukau i na mea ai, a me ka noho ana o Puniakaia i luna o ka uha o 
kona mau kaikoeke, a na lakou e hanai i ka wa e ai ai. Pela ka hana mau ana o na 
kaikoeke ia Puniakaia, a hala ka wa loihi, hookahi no hana a Puniakaia o ka hiamoe i 
na la a pau loa, me ka wahine me Kaalaea. 

I kekahi la, ia laua e moe ana, hele mai la, kekahi makuahine o Kaalaea, a me 
kekahi poe e ae, a hiki i kahi a laua nei e moe ana, e hele ana i ka lawaia papai. I mai la ka 
makuahine: "E Kaalaea, e ala e hele kakou i ka lawaia papai; o ke aha kau hana, o ka 
moe wale iho la no, a ala ae wae i ka piapia o na maka, popoi i ka nalo a ai ae." Ia ia 
e olelo ana, e nana mai ana no o Puniakaia maloko o ke kihei kalukalu nahenahe, me 
ke ala mai no, a hoolohe; aka, o ka makuahine nana i olelo, aole ona manao e ala ana, 
ua manao no ia, e hiamoe ana o Puniakaia. 

Aka, ua huhu loa o Puniakaia i keia lohe ana, nolaila, hookananuha loa iho la ia i 
kona mau kaikoeke, aole ekemu, aole hele pu e ai e like me mamua ; nolaila, noonoo iho 

158 Foniaudcr Collect ion of Hawaiian Folk-lore. 

Because of this action of tlieir l)rother-in-law they were very sad and pondered as to 
the reason of such action. Puniakaia, on the other hand, did nothing else hut sleep day 
and night for over twenty days. Thinking that the matter would terminate seriously, the 
hrothers-in-law of Puniakaia called the people together, men, women and children, and 
asked each and every one of them, who it was that had insulted their hrother-in-law ; 
hut no one could answer the question. Failing" in this Puniakaia was requested to tell 
them the person who had insulted him. Puniakaia then revealed the person's name, 
saying: "The person who insulted me is the aunt of my wife, and not my wife. One 
day while we were in hed, the aunt with several others came into our house and said: 
Say, Puniakaia, get up and let us go crabhing, for what can you get by sleeping? Only 
to get up, clean your eyes, catch flies and eat?' While she was speaking, I was lying 
down, but I could see and hear through our thin mantle. This is the reason why I am 
sad and unhappy." 

When the brothers-in-law heard this, they ordered that the aunt be put to death.' 
After this order was carried out, Puniakaia returned to his own home. When he came 
in his mother's i)resence, she asked him as to the reason of his return ; he then told her 
everything relating to the treatment received by him while living with his wife. When 
Halekou heard this, she wept and said: "It is even as I said to you, that you were to 
be insulted in the home of your wife, and now you have seen it for yourself." 

After living with his mother for a few days, Puniakaia decided to go to Kauai 
to make a visit ; so he started out until he came to the Kaena point, at Waianae, where 
he met some men who were lashing their canoe for a trip to Kauai. Puniakaia upon 
coming up to these men, asked them: "Where are you going with this canoe?" "To 
Kauai." "Can I go with you?" "And why not? The canoe is yours."* The reason 
^\•h^• these people allowed Puniakaia to go to Kauai with them was because he was such 
a handsome looking man. 

On coming to Kauai they landed at \\'ailua, where a high chiefess was living. 
When she saw that Puniakaia was such a handsome looking man she began to give him 
presents of great value and after a while she even proposed that she become his wife. 
All this time, however, she had a husband already," who was then living at some dis- 
tance on the other side of Kauai. 

Some time after Puniakaia had been living with this woman, he went down one 
day to the beach accompanied by the woman and there saw two men preparing to go out 
fishing. Upon coming up to the fishermen, Puniakaia asked them : "\\niat kind of fish- 
ing are you two going out for?" The two replied: "Oio" fishing; but the most we 
will ever catch will be about eight, not very many." Puniakaia said: "Yes, I will be 
the one who will get you all you want, from the ocean to the land, from the bottom of 
the sea to the top and the people will not be able to carry away all the fish ; they will 
salt some and the pigs and dogs will eat their full and a lot will be wasted." The two 
men then said: "You are deceiving us. We have lived here all our lives and have never 
seen so much fish." 

'Rather summary punishment for a relative's insult. "Described as "he hana(>ilo:" an uncomplimentary 

"Evidently "yours to cuniniand." term, signifying putrid or bad-smelling. 

"O'w, Bone-lish (Albiila vulf'rs). 

Legend of Piiniakaia. 159 

la na kaikoeke i ke kunm o keia liookananulia ana o ko lakou kaikoeke. O Puniakaia 
hoi, he niea mau ka hianioe i ka la a nie ka pn a hala elua anahulu. Nolaila, hoakoakoa 
ia na niea a ])au loa nia kahi hookahi, na kane, na wahine, na keiki, na niea a pau loa, 
alalia, ninau na kaikoeke i kela niea i keia mea o lakou, i ka niea nana i olelo ino ko lakou 
kaikoeke o Puniakaia. Aole nae he niea o lakou i hai inai ; alaila, ninau ia o Puniakaia 
i ka niea nana i olelo ino ia ia. Plai aku la oia: "(3 ka niakuahine no o kakou, oia ka 
niea nana Ivcia iiiau olelo ino, aole na kuu wahine. I kekahi la, e nioe ana niaua, hele niai 
la lakou a hiki, pane niai la no o iala, peiiei, 'e Kaalaea, e ala ae a hele kakou i Jva pa- 
pal ; o ke aha ka loaa o ka hiamoe, o ke ala ae a wae i ka piapia o na maka, o ke poi i 
ka nalo a ai ae.' Ia ia la e olelo ana, e nioe ana wau, e hoaiki ana no nae ko"u niail maka 
maloko o ke kiliei kalukalu; nolaila, nonohua loa au." 

A lohe na kaikoeke, kena ae la e pepehi i ka niakuahine, a make ilio la ia, ia wa, o 
Puniakaia i hoi ai i kona walii. A hiki aku la ia i niua o Halekou ka niakuahine, ninau 
niai la o Halekou ia Puniakaia, hai aku la o Puniakaia i na mea a ))au i hana ia nona i 
ka hale o ka wahine o Kaalaea. A lohe o Halekou, uwe iho la ia, a olelo aku: "He oiaio, 
ua olelo aku au ia oe, e mainoino ana oe i ka hale o ko wahine, a ike pono iho la oe." 

He mau la i hala o ka noho ana, holo o Puniakaia i Kauai e makaikai ai, hele 
aku la ia a hiki i ka lae o Kaena ma Waianae, e noho ana keia poe e hoa i na waa, a e 
holo i Kauai. Ninau aku la o Puniakaia: "E holo ana ko oukou waa i hea?" "I Ka- 
uai." "Aole la hoi e ])ono owau kekahi e holo pu me oukou?" "I ke aha hoi! O ka 
waa no paha ia." O ke kuniu o keia ae ana e holo pu i Kauai, o ka nana niai o lakou 
la a ike i ke kanaka niaikai o Puniakaia. 

Ma keia holo ana, j^ae aku la lakou ma Wailua i Kauai, e noho ana i laila he wa- 
hine alii ; makemake niai la i ke kanaka niaikai o Puniakaia, hookuli mai la i ka waiwai, 
kii mai la i kane hoao niaoli. Eia nae, he kane no ka ua wahine nei, he hanapilo, ma 
kekahi aoao no o. Kauai kahi i noho ai. 

Mahope o keia noho ana, iho aku la o Puniakaia i kahakai me ka wahine, aia hoi, 
e hoomakaukau ana kekahi mau kanaka e holo i ka lawaia. Ninau aku la o Puniakaia: 
"He aha ka olua lawaia?" Hai mai laua ala: "He lawaia oio, elua no nae kauna ke 
loaa mai, aohe mahuahua loa." I aku o Puniakaia: "Ae, owau no ka mea e loaa ai ka 
ia, mai ka nioana a ka lionua, mai lalo a luna o ke kai, o ka ia, ohi ke kanaka a haalele, 
kopi a pilau, ai ka puaa me ka ilio, a e hoomaunauna." Olelo mai na kanaka: "Waha- 
hee oe ; noho wale ae nei no makou i nei wahi aohe ia pela ke ku ana." 

i6o foniaiuicr Collection of Hawaiian I'olk-lorc. 

In this discussion the husband of the woman, who had accompanied Puniakaia 
to the beach heard it and so said: "Make a wager against him." Wagers were then 
made; but Puniakaia said: "Say, I am not going to wager my bones against worth- 
less articles. If I must wager my bones I want to wager them against four large 
pieces of land; one for my jjack ; one for my front; and two for my sides." This was 
acce])table, and fifteen days were allowed Puniakaia in which time he must catch the 
amount of fish boasted by him. 

After the agreement was made, Puniakaia lived on for eleven days without once 
making a move about catching any fish. On the eleventh day, however, he saw a canoe 
being prepared to sail for Oahu, manned by men from different districts of Oahu; 
some were from Waianae and some were from Kaumakapili. When Puniakaia saw this 
he said to the men: "When you get to Waianae, those who belong to that place remain 
there; then I wish you two who are going to Kaumakapili to go up Nuuanu and 
when you get there look down to Kaneohe. "I'ou will see my house with the door open. 
Go ddwn Id it and when you find my mother, Halekou, tell her that her son, Puniakaia, 
has sent her word to go and call his fish Uhumakaikai to urge forward the fish to Kauai, 
because in three days the time allowed him to catch a certain amount of fish would ex- 
pire; and failing to get this fish he will be killed by being cooked in an umu." 

After Puniakaia had made this request the canoe set out and on the evening of 
the same day the canoe reached the harbor of Kou. On this voyage the friends of Pu- 
niakaia, Keaumiki and Keauka," assisted the canoe, hence its quick arrival. Also, the 
men who belonged to Waianae, knowing that the request was urgent, decided to con- 
tinue on instead of stopping at their destination. 

When they arrived at Kou,'" they left the canoe there and proceeded up Nuuanu, 
where they looked down toward Kaneohe and they saw the house with its open door- 
way as described by Puniakaia. The men then proceeded on down to the house and 
found Halekou the mother of Puniakaia sitting on some mats. The men extended their 
greetings and Halekou returned the same. Halekou then asked the men: "What has 
brought you here?" The men replied: "We have come on the request of a boy by the 
name of Puniakaia." When Halekou heard this, she wept as well as the chiefs and 
common people, and said: "We thought that Puniakaia was dead; but we see now that 
he is still alive. What has he requested you to do?" "He told us that we come and 
tell you that you go and call for his fish, Uhumakaikai, and request that it drive some 
fish to Kauai ; because Puniakaia made a wager v/ith the king of Kauai, that in fifteen 
days he could catch a certain amount of fish, and that if this amount of fish was not 
caught within this given time, Puniakaia would be killed. Now this is the twelfth day 
and we have only three days left if Puniakaia is to be saved." When Halekou heard 
this, she said: "I am afraid the fish will not obey my call; for he is the only one that 
could make the fish do his bidding; but I shall go and try." 

Because of this kind deed jjerformed by these people, Halekou gave unto them 
a large piece of land, together with one house full of kapas, one house to eat in, one 

"Kcaiiiniki and Kcuiika, favoring gods of the wind ''Kou, ancient name for the harhor of Honolulu. 

and tide. 

Lci^cud of Pimiakaia. i6i 

Ma keia hooijaapaa o lakou, lr)he aku la ke kane a ka wahine a ia nei, olelo mai 
hi ia: "Pili ia aku." Alaika, ))ili ilio ki lakou, olelo aku o Puniakaia: "E, aole e pili ana 
ko'u man iwi i na waiwai laiiuwalc, cia wale no, he niau ahupuaa ininui eha, hookahi o 
kuu kua, hookahi o kuu alo, elua o na aoao." Hooholo iho la lakou, he uniikumama- 
linia la, ina i ike ole ia ka ia i loko o ia man la, alalia, eo o Puniakaia, ina hoi i ikeia, 
alalia, eo lakou la. 

Ma keia noho ana o Puniakaia, a hala he uniikunianiakahi la, eha la i koe, alalia 
eo. Ia wa, e niakaukau ana kekahi waa e holo i Oahu nei, no W'aianae kekahi mau niea, 
a no Kauniakai)ili kekahi. Olelo aku o Puniakaia: "E holo oukou a hiki i Waianae, a 
noho iho ko Waianae mau niea, hoi aku olua a hiki i Kauniaka])ili, pii aku olua a hiki 
i Nuuanu, nana aku olua i kai o Kaneohe, e haniania niai ana ka puka n kuu hale, hele 
aku olua a hiki, e nnho ana kuu niakuahine o Halekou. Olelo aku olua, i olelo mai nei 
ke keiki a olua ia maua, o Puniakaia ka inoa, 'e hele oe a kahea i ka ia ana ia Uhuma- 
kaikai, e kolo aku i ka ia a hiki i Kauai, no ka mea, ekolu la i koe o ka jjili ana, alalia, 
]iau na la he imiikumamalima, a i hiki ole ka ia i loko o ia mau la, alalia, make o Pimia- 
kaia i loko o ka umu." " 

A pau ka olelo ana a Puniakaia, holo mai la ka waa o ua poe nei ia la, a ahiahi 
pae i Kou, ma keia holo ana, o Keaumiki a me Keauka, na hoa o Puniakaia kekahi i 
kokua i ka waa, ma keia holo ana mai, o ia ke kumu i pae koke ai i Oahu nei. A ko 
Waianae mau mea hoi, haalele laua i ka manao i ko laua aina, no ka mea, ua oi ko laua 
manao i ka i'uniakaia olelo, a me ka makemake i kona kino, ]iQh\ lakou a eha. 

A pat lakou ma Kou, haalele i ka waa malaila, a ]ni aku la a hiki i Nuuanu, nana 
aku la i kai o Kaneohe, e hamama mai ana ka waha o ka hale o Puniakaia. Iho aku 
la lakou a hala o Kekele maho])e, a hiki i Kaneohe hiki aku la lakou a ka hale, e noho 
mai ana o Halekou ka makuahine o Puniakaia, i luna o ka hua moena. 

Aloha aku la lakou, aloha mai la o Halekou. Xinau mai la o Plalekou: "Heaha 
ka oukou o ka hiki ana mai?" I mai la lakou: "He kauoha na ko keiki, o Puniakaia 
ka inoa, oia ko makou mea i hele mai la e olelo aku ia oe." A lohe o Halekou, uwe iho 
la ia a me na "lii a ])au loa, na makaainana, a olelo mai la: "Ka, Ua manao makou ua 
make o Puniakaia, aole ka! A heaha kana olelo ia oukou?" "Eia kana olelo ia makou, 
e hele mai makou a olelo ia oe, e hele oe e kahea i ka ia ana, ia Uhumakaikai. e kolo aku 
i ka ia a hiki i Kauai. Xo ka mea, ua pili o Puniakaia me ke 'lii o Kauai, he umikuma- 
malima la, ina ike ole ia ka ia maloko o ia mau la, make o Puniakaia, ina i ikeia ola 
o Puniakaia; nolaila, o ka umikumamalua keia o ka la, ekolu la i koe make o Puniakaia." 
A lohe o Halekou i keia olelo, i mai la ia: "Aole paha auanei e lohe ka ia ana ia'u, ia ia 
wale no paha e lohe ai; aka, e hele aku au e hoao." 

Plaawi aku la o Halekou i ua poe nei, hookahi ahupuaa, hookahi hale kapa, hoo- 
kahi hale ai, hookahi hale ia, hookahi hale moe, a loaa keia mau mea ia lakou, noho loa 

Memoirs B. P. B. Museum, Vol. V. — 11. 

1 62 Pomander Collection of Hazvaiian Folk-lore. 

house for fish, and one house for them to sleep in. Upon receiving these gifts the men 
decided to Hve there and to abandon their old homes and at the same time they vowed 
that they would live and die serving Puniakaia. 

Halekou after this went out accompanied by the chiefs, until they came to the pool 
where Uhumakaikai made its home. This pool is at Nuupia to this day. Halekou then 
called out: "Draw along, draw along, draw along the fish, Uhumakaikai; from Kona 
and Koolau to Kauai where your master Puniakaia now is. Don't l)e slow, don't wait, 
else your master will be cooked in the umu." At the close of this call, the sea was seen 
to be disturbed and Uhumakaikai passed below Halekou. She then took up the fish, 
kissed it and allowed it to go again. Halekou then said: "Make haste, else your master 
will die." 

This was the fourteenth day and there was yet left but one day, when Puniakaia 
would be killed, for the umu, the wood, the stones and the covering were ready. On the 
approach of daylight the next day, the fish were seen coming to Kauai by way of 
Kona and by way of Koolau, until both schools met at Wailua. Puniakaia on this last 
day went down to the beach accompanied by the Kauai woman ; and they went and sat 
on the seashore to wait for the arrival of Uhumakaikai. 

During the night, however, Puniakaia dreamed a dream in which he heard the 
remark: "Uhumakaikai is coming. Why did you leave me behind and go alone to a 
strange land? You do not love me. If I did not hear of your trouble, you would have 
been killed?" After he woke up he found that he had been dreaming so he became sleep- 
less, wondering what the dream meant. After studying for some time a feeling of af- 
fection came upon him for Uhumakaikai. 

After the night was spent and the dawn of the new day began to break, Punia- 
kaia came out of the house and looked toward the sea, when he saw the surface as well 
as the lower portion of the sea brown with fish. Shortly after this Uhumakaikai 
passed below him ; he then reached down, took it up and hugged and kissed it. Then he 
said: "Yes, I did not intend to leave you behind; I came with the idea of making a tour 
of sightseeing around Oahu, and then go back to you ; but instead I came to Kauai and 
came near not being able to see you again. Had you failed me I would have been 

Puniakaia then released Uhumakaikai and the fish began to come ashore at Wai- 
lua. The fish covered the sand and extended some distance into the sea. The people 
of Wailua and the king who made the wager saw the fish and they agreed that Punia- 
kaia had won. Puniakaia then gave the whole of Kauai to the owner of the canoe that 
had brought him to Kauai, who then became the king. Puniakaia and his Kauai queen 
then returned to Oahu. 

Legend of Piniiakaia. 163 

iho la lakou ilaila, me ka inanao ole e hoi i ko lakou hale ; hoohiki iho la lakou mamuli 
o Puniakaia a make lakou, me ko lakou haalele ole ia ia. 

Hele aku la o Halekou me na 'lii a pau loa, a hiki i kahi o Uhumakaikai i hooholo 
ia ai, he kaheka ia, aia ma Nuupia e waiho nei a hiki i keia la. Kahea aku la o Hale- 
kou: "E kolo mai ! E kolo mai ! E kolo niai i ka ia e Uhumakaikai ; ma Kona ma Koo- 
lau, a hiki i Kauai i kahi o ko kahu o Puniakaia. Mai lohi, mai kali, o make ko kahu i 
loko o ka umu." A ])au ke kahea ana a Halekou, ia wa, api ana ke kai i ka ia, lana ana 
o Uhumakaikai malalo o Halekou, lalau iho la a hu ae la, honi iho la a hookuu aku la, 
olelo iho la o Halekou: "E wiki oe o make ko kahu." 

O ka umikumamaha keia o na la ; hookahi la i koe pau na la he umikumama- 
lima, alaila, make o Puniakaia, no ka mea, ua makaukau ka umu, ka wahie, ke a, ke kau- 
wawe. Ia po a ao ae, iho aku la ka ia, ma Kona o Kauai, iho ma Koolau a hui i Wai- 
lua. () Puniakaia, ua hoi aku la ia nic ka wahine o Kauai, a noho i ka lae kahakai, e kiai 
ana i kana ia, ia Uhumakaikai. 

Ia laua i moe ai ia po, loaa ia Puniakaia ka moeuhane, e olelo mai ana penei : 
"Eia au o Uhumakaikai a hiki aku ; no ke aha no la oe i haalele ai ia'u, a hele hookahi 
oe i ka aina malihini ; aloha ole oe ia'u, ina aole au e lohe, make oe?" A pau ka moe ana, 
puoho ae la ia a hiaa iho la, me ka noonoo i ke ano o ka moe, maho])e o keia noonoo ana, 
kau mai la ka halialia aloha ia ia o Uhumakaikai. 

A hala ae la ka po, hiki mai la ka wehe ana o ka imwa o ke ao, oili ae la ia a 
waho o ka hale, nana aku la ia i ke kai, ua hele a ehu i ka ia, mai luna, a lalo. Ia wa, 
holo ana o Uhumakaikai malalo ona, lalau iho la ia a hii ae la, honi iho la, a kaukau iho: 
"U; aole au i manao e haalele ia oe, i hele mai au me kuu manao e makaikai ia Oahu 
a puni, alaila, hoi aku ia oe. eia ka au e hala ana i Kauai nei, nolaila, mai ike ole oe i 
ko'u puumake, e hiki ole mai nei oe, make au." 

Hookuu aku la o Puniakaia ia Uhumakaikai, ia wa, hiki mai la ka ia a ku i uka 
o Wailua, mai ke kai a ke one maloo, ka piha i ka ia, ia wa ike na mea a pau loa o Wai- 
lua, a me ke 'lii nana ka pili, a hooholo ae la ua eo ia Puniakaia. Haawi ae la o Puni- 
akaia ia Kauai a puni, i ka mea nona ka waa ana i holo aku ai mai Oahu aku nei, a 
noho alii iho la ia, a hoi mai la o Puniakaia i Oahu nei me ka wahine o Kauai. 

Legend of Maniniholokuaua and Keliimalolo. 

MAXINIHOLOKUAUA was a man noted for his great strength and fleetness 
i)f foot; he lived in Molol<ai. He was without equal in the carrying of great 
hea\ V ohjects such as canoes and other things. Keliimalolo on the other 
hand was the greatest runner on the island of Oahu, he being able to make five com- 
plete circuits of Oahu in unv day; he had no equal on that island as a runner. 

]\Ianiniholokuaua lived at Kaunakakai in Molokai, while his lizard grandmother 
lived in the uplands at a place called Kalamaula, in a large cave which served her as a 
dwelling place. It was ]\Ianiniholokuaua's custom to steal and carry away to the cave all 
the canoes and other valuables from the strangers who landed at Kaunakakai. 

Keliimalolo of Oahu once upon a time, desiring to visit Molokai. set out in his 
best canoe taking with him his nets, plenty of food and all other things necessary for 
the visit, and landed at Kaunakakai, Molokai. As he landed the people of the place 
called out to him : "Say, Keliimalolo, bring your canoe and leave it in the canoe shed, 
otherwise it will be stolen by Maniniholokuaua, the boy who steals and carries away 
canoes." Keliimalolo then re])lied; "How can he get awav with mv canoe, is he a fast 
runner?" With these words Keliimalolo went to a pool of water, disrobed, left his 
clothes on the edge of the pool and jumped in for a wash. 

Soon after this Maniniholokuaua arrived and approached the canoe. He then 
patted the sides of the canoe and said: "My canoe, my canoe. I will own this canoe, I 
will own this canoe." Keliimalolo answered: "Leave my canoe alone; don't take it. 
Leave my canoe alone; don't take it." While Keliimalolo was talking, Maniniholokuaua 
lifted the canoe on his back with everything it contained and ran otT at great speed. Ke- 
liimalolo upon seeing this came out of the water and chased after the thief; but he 
was not able to catch up with Maniniholokuaua. As soon as Maniniholokuaua arrived 
at the cave, he called out; "Oi)en up, O cave." The cave opened and Maniniholo- 
kuaua entered with the canoe. As soon as he was within, he again called: "Close up, O 
cave," and the mouth of the cave was closed. No sooner than this was done when Ke- 
liimalolo arrived on the outside of the cave and began feeling for an opening; but 
after hunting in vain he returned heavy hearted. 

Because of this loss of his canoe, he immediately returned to Oahu and soon 
after set. out for Kauai, in search of some one who would be able to return him his 
canoe. He wished to get a good runner. On this trip to Kauai he first landed at Mana; 
after he landed he carried his canoe ashore and went for a swim. Upon coming to the 
pool he disrobed and jum])ed in. Just as he got into the water, Kamaakamikioi and 
Kamaakauluohia arrived from Niihau. They were the sons of Halulu. These two men 
were noted for their fleetness and could make ten circuits of Kauai in one day. Being 
very swift they could run on land and sea and from the earth to the skies. They were 
greater runners than either Keliimalolo or Maniniholokuaua. As soon as they ar- 
rived at the ])ool they picked uji the malo of Keliimalolo and ran away with it. Kelii- 
malolo got out of the ])ool and started to chase the two to try and recover his malo; 
Ijut he could not catch u]) with them. The two ran out onto the sea, on the surface, and 
when at some distance from the shore they stood and looked at Keliimalolo. Kelii- 

He Kaao no Maniniholokuaua a me Keliimalolo. 

HE KANAKA kaulana o Maniniholokuaua, i ka ikaika a me ka mania, no IMolo- 
kai ; aohe ona lua i ke amo i na ukana kaunialia loa, oia ka waa a me na mea 
e ae. He kukini mama loa hoi o Keliimalolo no Oahu nei, elima puni o Oahu 
nei ia ia i loko o ka la hookahi ke hnlo, aohe ona lua ma ia hana o ke kukini. O kahi 
noho o Maniniholokuaua, o Kaunakahakai i INIolokai, aia i uka kona- wahi me ke kupuna- 
wahine (moo), o Kalamaula ka inoa, he ana nui ko laua hale e noho ai. O kana hana, o 
ka auamo i ka waa i uka o Kamiakahakai, ke jiae mai, me na mea a pan loa. 

O Keliimalolo, no Oahu nei ia, holo aku ia me kona waa maikai me ka upena, 
a me ka ai, na pono a pan loa, a jiae ma Kaunakahakai i Molokai. Kahea mai na ka- 
maaina: "E Keliimalolo, hapai ia mai ka waa a loko nei o ka halau waiho, e lilo auanei 
ia Maniniholokuaua, ke keiki amo waa o uka nei." I aku o Keliimalolo: "Heaha ka 
mea e lilo ai ko'u waa ia ia, he mama no ia?" Hele aku la o Keliimalolo e auau i ka wai, a 
wehe ae la i kahi malo a me ke ka])a, a waiho ma kapa, lele iho auau i ka wai. 

Ku ana o Maniniholokuaua i ka waa, paipai ana i ka aoao o ka waa: "Ko'u waa! 
Ko'u waa! A make ko'u waa! A make ko'u waa!" I aku o Keliimalolo: "Uoki kuu 
waa, mai lawe oe, ea! Uoki kuu waa, mai lawe oe." Ta Keliimalolo e olelo ana, hapai 
ae la o Maniniholokuaua i ka waa me na pono a pau loa o luna, a amo ae la, a holo aku 
la me ka mama loa. Hahai o Keliimalolo mahope me kona mama a pau loa, aohe launa 
aku mahope o Maniniholokuaua. A hiki ia i ke ana, kahea aku la: "E ana, huaina!" a 
komo o Maniniholokuaua me ka waa i loko o ke ana. "Eana! poia." Poia loa iho la 
ka waha o ke ana. Ia wa, hamo ana o Keliimalolo mawaho o ke ana, oi imi wale i puka, 
aohe loaa iki, hoi aku la me ke kaumaha. 

No keia lilo ana o ka waa, hoi mai la i Oahu a holo ma Kauai, e imi ana i ma- 
kaia, nana e kii ka waa. Eia ke ano o ia huaolelo, makaia, he kanaka mama loa i ka 
holo. Holo aku la keia a i)ae ma Mana i Kauai, hapai aku la i na waa a kau i uka, hele 
aku la e auau, wehe ae la i kahi malo a kapae ma kapa, lele iho la auau i loko o ka wai. 
Ku ana o Kamaakamikioi me Kamaakauluohia, mai Niihau mai laua, he mau keiki laua 
na Halulu. He mau kanaka mruna laua ma ka hele ana, he umi puni o Kauai i ka la 
hookahi; no ko laua mama loa, ua hiki ia laua ke holo mai ka aina a ke kai, mai ka ho- 
nua a i ka lewa, he oi ko laua mama mamua o Keliimalolo a me Maniniholokuaua. La- 
lau iho la laua i ka malo o Keliimalolo, a holo aku la, alualu aku la o Keliimalolo ma- 
hope, aohe launa aku, holo aku la laua la a loko o ke kai ku mai. Kahea aku o Kelii- 


i66 Pomander Collcclioii of Hawaiian Polk-lorc. 

malolo then called out to them, saying: "You two come ashore and let us be friends." 
After the two had come ashore Keliimalolo said to them: "You two will be the means 
of restoring to me what I have lost." He then related to them his trip to Molokai and 
how his canoe was stolen by Maniniholokuaua. After the two had listened to the nar- 
rative, they said to Keliimalolo: "You return to Oahu and in the nights of Kane, we 
will come. When you see two narrow pointed clouds hanging in the horizon make svire 
that the clouds are ourselves and we will come soon after that." The two then asked 
Keliimalolo: "Let us all make a circuit of Kauai in one day." This was consented to 
b}' Keliimalolo. 

Early the next morning they set out on their trip around Kauai. Kamaakami- 
kioi and Kamaakauluohia soon made their first round and overtook Keliimalolo who 
was still in the course of finishing the first ahupuaa. The two made another round and 
again overtook Keliimalolo, who was in the second ahupuaa. They made ten rounds 
of the island of Kauai by evening of the same day; but Keliimalolo was not able to 
make one round. They were indeed great runners, having no equal. That night they 
retired together, and on the next morning Keliimalolo set out on his return to Oahu, 
where he awaited the arrival of his two friends. 

On the approach of the nights of Kane, Keliimalolo saw two pointed clouds 
hanging in the horizon ; and very soon after this Kamaakamikioi and Kamaakauluohia 
arrived. They then boarded a double canoe and set out for Molokai. At dawn of that 
morning they arrived at Kaunakakai and carried their canoe ashore; at the place where 
Keliimalolo left his canoe on his previous visit. They then set out for the pool to take 
a bath. While the canoe was still in mid-ocean, Maniniholokuaua looked and saw a 
canoe approaching; so said to his grandmother, Kalamaula: "There is my canoe, there 
is my canoe." Kalamaula replied: "You must not attempt to steal that canoe as I have 
a premonition that the sons of Halulu of Niihau are on that canoe. If they are on that 
canoe we will be killed. I have no regrets for myself for I am old; but I am sorry for 
you, for you are yet young." 

Maniniholokuaua then set ovit for the landing. When he got to the place where 
the canoe was lying, he patted the sides and said: "My canoe, my canoe." Keliima- 
lolo upon seeing Maniniholokuaua said to his friends : "There is the boy." Keliimalolo 
then called out: "Leave my canoe alone; you must not take it." Heedless of the call, 
Maniniholokuaua took up the canoe, placed it on his back and ran off at the top of his 
speed. Kamaamikioi then said: "I am going after that fellow. If you see a fire burn- 
ing, it is a sign that I have killed him; you may then come up." As Maniniholokuaua 
was almost up to the cave, Kamaakamikioi caught up with him. Maniniholokuaua then 
called out: "Open u]), O cave," and Kamaakamikioi thereupon called out: "Close up, 
O cave." No sooner than the cave was opened it immediately closed again catching 
Maniniholokuaua and the canoe in its jaws, killing Maniniholokuaua. Kamaakamikioi 
then called out : "Open up, O cave." The cave opened and he entered in. He found 
Kalamaula and she was killed. When he looked about the cave he saw that it was 
filled with canoes of every description and many things of great value. He then went out 
of the cave to light the fire, and when the people saw it they all came up to the cave and 
carried away the valuables ; but the people of the whole of Molokai were unable to 
carry away all of the things in the cave. 

Legend of ManiniJiolokiiaita and Kcliiinalolo. 167 

malolo: "Hoi mai olua i uka nei i mau aikane olua na'u." A hiki mai la laua, i aku o 
Keliimalolo: "O olua ka ka mea e ku ai kuu makaia." Hai aku la oia i kona holo ana 
i Molokai, a me ka lilo ana o ka waa ia Maniniholokuaua. 

A lohe laua la. Olelo mai o Kamaakamikioi a me Kamaakauluohia : "Ae, e hoi 
oe i Oahu, a na po i o Kane hiki aku maua ; e kau ana auanei elua opua la o maua ia." 
Eia nae, i aku laua ia Keliimalolo: "E kaapuni kakou ia Kauai nei i hookahi la." Ae 
mai o Keliimalolo. 

I ke kakahiaka, hoomaka lakou e hele i ke kaajjuni ia Kauai; hookahi puni o 
Kauai ia laua nei a hoi aku, e hele ana no o Keliimalolo i ke ahupuaa hookahi, hele hou 
laua nei a jiuni o Kauai, hoi hou aku, e hele ana o Keliimalolo i ka lua o ke Ahupuaa. 
Umi puni o Kauai ia laua nei, ahiahi o ua la nei, aole i puni o Kauai ia Keliimalolo, 
he kaulele o ka mama o na mama, aole e loaa ka lua. Hoi aku la lakou moe, a ao ae hoi 
mai la o Keliimalolo i Oahu nei, noho iho la kakali i na aikane. 

A hiki i na po o Kane, kau ana elua opua i ka lewa, ku ana o Kamaakamikioi me 
Kamaakauluohia. Kau aku la lakou ma na waa a holo aku la, a owakawaka o ke ka- 
kahiaka nui komo i Kaunakahakai, komo lakou nei a pae i ke awa, kau iho la no ka waa 
i kahi i kau nuia ai ka waa o Keliimalolo, kaha aku la hele e auau i ka wai. 

Ia lakou nei i ka moana, nana mai la o Maniniholokuaua i ka waa a ike, olelo 
aku i ke kupunawahine ia Kalamaula: "Ko'u waa, ko'u waa." I aku o Kalamaula: 
"Ea! Mai kii oe i ka waa, ke kau mai nei ia'u ka haili o na keiki a Halulu o Niihau; 
ina oia kela waa, make kaua, aole ou, he heana maikai, owau ka hoi o ka heana ino." 

Iho mai la o Maniniholokuaua a hiki i ka waa, paipai ana ma ka aoao: "Ko'u 
waa, ko'u waa." I aku o Keliimalolo i na aikane: "Aia ua keiki nei." Kahea mai o 
Keliimalolo: "Uoki kuu waa, mai lawe oe." Ko ianei auamo ae la no ia i ka waa a 
holo me ka mama loa, i aku o Kamaakamikioi : "E ! Ke pii nei au a hiki i uka, i a 
mai ke ahi. ua make ia'u, pii ae oukou." Kokoke kela i ke ana me ka waa, ku ana keia 
mahope; kahea kela: "E ana, huaina." E kahea aku ana keia: "E ana, poia." Paa 
pu o Maniniholokuaua me ka waa i ke ana a make iho la. Kahea keia : "E ana, wehe 
ia." Komo keia i loko, loaa o Kalamaula, make ia ia nei; i nana aku ka liana ua piha ke 
ana i ka waa a me na waiwai he nui loa. Oili ae la keia a waho, ]mku i ke ahi, a a, pii 
aku la o kai nei ; o na waiwai a ])au loa o ke ana ka Molokai i amo ai a puni, aole i pau. 

Legend of Opelemoemoe. 

KALAUAO in Ewa was where Opelemoemoe' made his liome. This man i)er- 
formed some very extraordinary things, things the hke of which had not been 
seen before him nor since. He could keep asleep from the first dav of the month 
to the end of the month; but if a thmider storm occurred he would then wake up; other- 
wise he would keep on slee])ing for a whole year. If he should be walking along the 
road and should become sleepy, he would then sleep without once getting up, until it 
thundered, when he would get up and would stay awake for days and nights at a time, 
in summer and in winter. So would it be if he was out in the ocean; if he fell asleep, 
he would sleep in the sea until it thundered, when he would wake up. He was with- 
out equal in his extraordinary behavior. 

Once upon a time Ojielemoemoe set out from Ivalauao for Puukapolei, where he 
fell asleep. He slept for a period of nearly ten days ; it perhaps lacked two days, when 
a couple of men arrived from Kauai, who were on their way in search of a human sac- 
rifice for the tem])le of Lolomauna, at Pokii, Kauai. These men upon seeing Opele- 
moemoe tried to wake him up, but in this they were unsuccessful. They then carried him 
on their backs to Pokai," at which place their canoes were moored, ]:)laced him in the 
canoe and carried him off to Kauai. After landing they again carried Opelemoemoe 
and ])laced him on the altar in the temple of Lolomauna, together with a pig, some ba- 
nanas, some coconuts and some awa. During all this time Opelemoemoe never once 
awoke from his sleep. It was noticed that his body did not decay like the rest of the 
things that were placed on the altar ; for the bananas, the pig, the fish and the awa all 
rotted. Opelemoemoe was then left on the altar until one day it thundered, when he 
awoke and found himself tied hand and foot. He then untied himself and got down 
from the altar. 

From the temple he went off until he came to Waimea, where he married and 
settled down. One day he asked his wife for a piece of land to farm on; so the wife 
pointed out to him certain patches ; at sight of the land Opelemoemoe asked that he be 
given some larger farm lands so that he could cultivate them. Upon getting the lands 
from his wife he began tilling both dav and night until the lands were all cleared and 

One day Opelemoemoe felt sleepy, and said to his wife, Kalikookalauae : "I am 
falling off to slee]), so don't attemjjt to wake me up. If our friends should come don't 
disturb me; if fortune should come do not awaken mc; if you should be in danger, 
don't arouse me; and don't ever complain, but just leave me alone and don't wake me u]), 
for 1 have jjlaced a kapu over it." Opelemoemoe then fell off to sleep. This sleep was 
continued for ten days,' and still another ten days. At this extraordinary length of time 
taken up in liis sleep, Kalikookalauae said to herself: "How strange this is! I had no 
idea of the length of time you were going to sleep, but I see you slee]) like a dead per- 
son." She then tried to wake him up; she shook him, poured water in his eyes, made 

'Sleeping Ofclc. 'AnaJtuhi, a ten day period, as we speak of a dozen 

''/'iil;<ii (prononneed ko l<a-ee), a place in Waianae. for twelve. 

( 168) 

He Kaao no Opelemoemoe, 

OKALAUAO i Ewa, kahi noho o Opelemoemoe. He kanaka liana kupanaha loa 
ia, aohe ona lua mamua aku ona, a mahope mai ona a hiki i keia mau la hope. 
E hiki ia ia ke moe mai ka la mua o ka malama a ka la hope, a, ina nae e kui ka 
hekili, alaila ala; a i ole e kui ka hekili, aole oia e ala a hala ka makahiki. Ina e hele 
oia ma ke alanui, a maka hiamoe, o ka moe iho la no ia me ke ala ole, aia no a kui ka 
hekili, alaila ala, i ka ])o, i ke ao, i ke kau ame hooilo; ])ela ke holo i ka nioana, ina 
maka hiamoe, moe no i lalo n ke kai a kui ka hekili, ala. Aohe lua o ka hana a keia 

Hele aku la o Opelemoemoe mai Kalauao aku a Puuokapolei, oioi iho la, moe iho 
la ia i laila, kokoke e hala ke anahulu okoa, elua nae paha po i koe anahulu. Ia ia e 
moe ana, hiki mai la keia mau kanaka mai Kauai mai, e hele ana laua e imi i kanaka 
kau no ka heiau o Lolomauna i Pokii, Kauai. Hoala iho la laua ia Opelemoemoe, aohe 
ala, auamo ae la laua a hiki i Pokai, i laila na waa, kau aku la ma ka waa a hoi i Kauai. 
Lawe aku la laua ia 0]ielemoenioe a hiki i ka heiau o Lolomauna, kau aku la laua ia Ope- 
lemoemoe i luna o ka heiau, o ka jjuaa, o ka maia, o ka niu, o ka awa hookahi ke kau ana 
i luna o ka heiau. Ma keia kau ana i luna o ka heiau, aole i ala o Opelemoemoe, aohe 
pala o ke kino a helelei ; o ka maia, ka puaa, ka ia, ka awa, o lakou kai helelei i lalo. 
Pela no ke kau ana o Opelemoemoe, a hiki i ke kui ana o ka hekili, ala ae la ia, ua paa 
i ka nakii ia na wawae a me na lima ; kalakala ae la ia a hemo, hoi mai la i lalo. 

Plele aku la ia a Waimea, moe wahine, noho iho la i laila, nonoi aku la i ka wa- 
hine i aina mahiai, haawi mai la ka wahine he mau kihapai; i aku o Opelemoemoe, 
haawi mai a nui ka aina i mahiai aku wau. Mahiai aku la o Opelemoemoe, he ao he po, 
pau ka aina i ka mahi, paa i ka ai. 

Moe iho la o Opelemoemoe, i aku i ka wahine ia Kalikookalauae : "Ke moe nei 
au, mai hoala oe i kuu hiamoe. I hiki mai ka makamaka o kaua, mai hoala oe; i hiki 
mai ka waiwai, mai hoala oe; i pilikia oe, mai hoala oe, mai noho oe a kaniuhu, hoala 
oe ia"u; he kapu kuu hiamoe." Moe o Opelemoemoe a hala he anahulu, a hala hou he 
anahulu, olelo iho o Kalikookalauae: "Ka! Kupanaha! Kai no jiaha o ka moe a e nei 
kau a moe, aole ka! O ka moe a make no kau." Kii aku la keia hoala, hooluliluli, ni- 
nini i ka wai i na maka, hodhalululu, aohe ala ae. Kahea aku keia i na kaikunane, ia 

170 Pomander Collection of Hawaiian Folk-lore. 

some noise and still he slept on. She then called for her brothers, Popoloau and Kawai- 
koi, and her servants Poo and Mahamaha, to come in. When they arrived she said: 
"The chief is dead; let us wrap him up and carry him off and cast him into the sea." 
The brothers and men then did as they were told, and cast him into the sea. Opelemoe- 
moe slept on as though he was on land, never once moving. In this sleep the fish came 
around and ate his skin. 

After some months had lapsed, during which time Opelemoemoe slept on at the 
bottom of the sea, a thunder storm came up and Opelemoemoe awoke. When he looked 
about him, he saw that he was at the bottom of the sea, all wrapped up and bound with 
cords. He then sat up and began to untie himself, and after he was free from the cords 
he came to the surface and swam ashore. He had no skin, he was covered with sores 
and was unable to walk ; so he crawled to a pig pen where he sat down ; from this place 
he crawled to another house where a priest was living who gave him some medicine 
and treated him until he was well. He then went back to his wife and they lived on as 
formerly. After the lapse of certain periods of tens of days, his wife conceived a child. 

At about this time Opelemoemoe said to his wife: "I am returning to Oahu and 
I want you to keep this my word. H you should give birth to a boy, give him the name 
of Kalelealuaka ; and if after he grows up he expresses the desire to come in search 
of me let have this token,* a spear." The wife lived on by herself until she gave birth 
to a boy to whom she gave the name of Kalelealuaka. She brought him up until he was 
big. He was a great mischief-maker and would often urinate in the calabash of food 
and such other mischievous acts. Because of this, his step-father often punished him ; 
when Kalelealuaka would run off to his mother crving and would demand of her that she 
tell him of his father. The mother would then tell him that he had no other father than 
the one who was living with them. As this was continued for some time the mother 
at last told him, saying: "Yes, you have a different father; he is in Kalauao, Oahu, in 
the district of Ewa, in the village of Kahuoi ; his name is Opelemoemoe." Kalikookalauae 
then handed Kalelealuaka the spear left by Opelemoemoe as the token by which he was 
to recognize his son. 

Kalelealuaka then left Kauai and set sail, first landing at Pokai, in Waianae, and 
from there proceeded overland to Kalauao, Ewa, and then to Kahuoi. When he came 
to the house which had been pointed to him as the home of Oi^elemoenioe, he found 
that he had gone out farming, so he continued on to the taro j^atches where he found 
Opelemoemoe planting taro. Kalelealuaka then stood on the edge of the patch and called 
out: "Say, your rows of taro are crooked." Opelemoemoe then began to straighten out 
the rows, row after row ; but the boy would call out the same thing. Finally Opele- 
moemoe said: "How strange this is! Here I have been doing this right along and my 
rows were never crooked, but today, they seem to have all gone crooked." He thereupon 
quit working and went to the edge of the patch where Kalelealuaka was standing; when 
he got to the edge of the patch he said: "Whose offspring art thou?" "Your own." 
"Mine by whom?" "Yours with Kalikookalauae. I am Kalelealuaka, your son of Ka- 
uai." They thereupon returned to the house. 

'Another deserting father's token of identity. 

Legend of OpcJcmociuoc. 171 

Popoloau a me Kawaikoi, i na kanaka, ia Poo a me Mahamaha, e hele mai. A hiki 
lakou, olelo aku keia, ua make ke 'Hi, e owili a paa, lawe i loko o ke kai e waiho ai. 
Lawe a ku la lakou a loko o ke kai, moku, a waiho i lalo o ka moana; ke moe nei no o 
Opelemoemoe, aole i ala. Ia ia i lalo o ke kai e moe ana, ua ])au loa kona ili i ka ai 
ia e ka ia. 

Ua hala he mau malama ka moe ana o Opelemoemoe ilalo o ke kai, me ka make 
ole. Kui ka hekili, ala o Opelemoemoe i nana ae ka hana eia i lalo o ke kai kahi i moe 
ai, ua paa i ka opeope ia a me ke kaula, ua nakii ia a paa. Ala ae la ia, wehe i na kaula 
i paa ai, a pan i ka hemo, hoi aku la i uka e noho ai ; aohe ili, ua jiau i ka pukapuka, 
kokolo aku la ia a ka hale ])uaa nohd, mai laila aku a kekahi hale e aku, e noho ana he 
kahuna lapaau ilaila, hana ia iho la keia a ola. Hele aku la keia a hiki i ka wahine, 
noho iho la laua, a hala he mau anahulu, hajjai ka wahine i ke keiki. 

I loko o keia wa, olelo aku o Opelemooemoe : "E, ke hoi nei an i Oahu; eia ka'u 
kauoha ia oe, i hanau ae he keiki kane, kapa oe i kona inoa, o Kalelealuaka, a i manao 
e imi ae ia'u, eia ka maka la, he ihe." Noho aku la ka wahine o Kalilikookalauae, a hanau 
he keiki kane, kapa iho la i ka inoa o Kalelealuaka, hanai iho la a nui. He keu ke kolohe 
a me ka eu; mimi iho la keia i ka umeke a me ka ipukai, pela ka hana mau ana. Nolaila, 
lele aku ka makuakane kolea papai ia Kalelealuaka, uwe keia a olelo aku ia Kalikooka- 
lauae ka makuahine: "Ea! E kuu makuahine, e hai mai oe i ko'u makuakane;" hoole aku 
ka makuahine, aole ou makuakane e ae, o kou makuakane iho la no ia. No ke koi pine- 
pine o Kalelealuaka i ka makuahine, e hai mai i kona makuakane. Hai aku o Kalikooka- 
lauae ia Kalelealuaka : "Ae, he makuakane kou, o Opelemoemoe ka inoa. Aia i Oahu i 
Kalauao, i Ewa ka aina, o Kahuoi nae ke kulanahale. Haawi mai la o Kalikookalauae i 
ka ihe ia Kalelealuaka, o ia ka maka a Opelemoemoe i waiho ai mahope no ke keiki. 

Haalele aku la o Kalelealuaka ia Kauai, holo mai la a pae ma Pokai, i Waianae, 
hele mai la mauka a Ewa, a Kalauao, hiki i Kahuoi. Ua hele o Opelemoemoe i ka ma- 
hiai, aole o ka hale, hele aku la o Kalelealuaka a ku ma kuauna loi, kahea aku la: "E! 
kekee ka lalani kalo." Hooponopono hou mai la o Opelemoemoe, pela aku no ia lalani, 
o ia ana no. Olelo iho o Opelemoemoe: "Ka! Kupanaha! O ka'u hana no ia e mahiai 
nei, aohe kekee o ka lalani, i keia la hoi, aohe kekee a koe." Nolaila, haalele i ka ma- 
hiai a hoi aku la ma kuauna. I aku o Opelemoemoe ia Kalelealuaka: "Nawai ke kupu 
o oe?" "Nau no." "Na'u na wai?" "Nau no me Kalikookalauae, o Kalelealuaka 
wau ko keiki o Kauai." Ia wa hoi aku la laua i ka hale. 

Legend of Kulepe. 

KULEPE was a great deceiver and in all he said he showed great cunning. He 
was also a great thinker. Kvilepe was of Oahu and lived in the time when Pele- 
ioholani was king. Halakii was the wife of Peleioholani, and Kaneaiai was the 
name given to the king's double canoe. Kulejje once u|)on a time set out from Oahu and 
landed at Kalaupapa in Molokai and proceeded to the first house seen by him, where he 
found the people eating with their heads bowed down, and who never looked up to see 
who the stranger was. Kulepe was hungry and this was the reason wlty he called at this 
house. After standing by the door for some time he looked in and then remarked ; 

How fondly I now remember the food 
Of our king, Peleioholani, 
Of which I could greedily partake 
As I sat on the canoe, Kaneaiai, 
With my wife Halakii. 

At this the people without raising their heads said: "Is Peleioholani then your 
king?" "Yes," answered Kulepe, and continuing he said: "He is the king and we are 
his soldiers." 

After a while Kulepe again called out: (He did this with the hope of being able 
to get the people to invite him to sit down with them and take some food, without asking 
outright for the food.) 

Say, Molokai, raise up your paddles. 

When you look down, the darkness you see is pili grass. 

And the black things, the heads of the people. 

These words of Kulepe were meant for themselves, on account of the way they 
gormandized the food and fish; of the fingers dipping the poi and raising them aloft, 
while the dishes were loaded with fish, that only the dark color of the hair was manifest 
as their heads were bowed, and of their eating and then whistling. These were his 
words of comparison; 

As I ste])ped out I stood on the wet sand. 

While they stood on the dry sand. 

As I stood on the dry sand, 

They stood on the pohuehue vines. 

While in youth there is no fear, 

I have, however, felt it in youth. 

That the forehead will tell of a sour temper. 

That the nose will tell of a dry temper. 

That the end of most things is usually made of the hau.^ 

'This line is ambiguous. 

He Kaao no Kulepe. 

HE KANAKA akaniai loa o Kulepe i ka hoopunii)uni nic na olelo niaalea, kanaka 
noonuo ma ka ulelo ana. No Oahu nei o Kulepe, o Peleioliolani ke"lii ia wa, 
o Halakii ka wahine a Peleioholani, o Kaneaiai na waa o Peleioholani. Holo 
aku la o Kulepe mai Oahu aku nei a pae nia Kalaupapa i Molokai, hele aku la ia a hiki 
i ka hale, e ai ana kanaka nie ke kulou o na poo i lalo, aohe ea i luna. He pololi ko Kulepe 
e hele nei, ku iho la keia ma ka puka, kiei aku la i loko o ka hale, a olelo iho la: 

Aliiha niai la ka hi.ii ka mea ai 

A ko niakou alii o Peleioholani, 

E hooiuuui, c mm, e mmnuu iho ai, 

E iioho iho ai i luna o na waa o Kaneaiai, 

Me kuu wahine o Halakii. 

I aku na kanaka o ka hale; "O kou alii ka o Peleioholani?" Ae aku o Kulepe: 
"Ae, oia ke 'Hi o maknu na koa. 

Kahea hou o Kulepe, oia wale iho no keia olelo nei, e ake ana o ke kahea ia mai 

e ai. 

E Molokai e, i lima ka hoe, 

Nana iho, ehuehu he pili ia, 

L liuli iho he poo ia no ke kanaka. 

O keia mau olelo a Kulc])e, no lakou la, i ka hoonuu i ka ai me ka ia, i ka miki 
o na lima i luna e wala ai i ka poi, i ka kuaehu o na pa i ka ia, i ka uliuli o na poo i ke 
kulou i lalo, i ka ai a hoe iho, pela kai nei man olelo hoo])ilipili : 

Oili iho la au, ku ana i ka one maka, 

Ku ana lakou la i ke one maloo, 

A ke one maloo wau, 

Ku ana lakou la i ka pohuehue, 

A oi hopo keia ni, 

Ike no wau i ka ane o, 

He niea aaka ka, ka lae. 

He mea niimino ka ihu, 

He mea hau ka piko. 

1/4 Foniandcr Collection of Haivaiian Folk-lore. 

As he poked into it 

I tore it off into strips like a pandanus leaf. 

The sound traveled to heaven like thunder, 

It shook the earth like an earthquake, 

It flew and hit a wave 

Like a flying-fish in its flight. 

I was thus seen by Kainanuild, 

luitiny in full disregard of llic kapu like Keakahiwa. 

Beware there, within, fur it is Kulcpe, 

The man without fear. 

The one like unto Puhali in strength. 

By my name alone those in the uplands are fearful. 

At the end of this begging" chant" by Kulepe, those within invited him to enter; 
so he went in and took some food. The fellow, however, had never lived with Peleio- 
holani, neither was he a soldier. He had not even lived anywhere near the king; but 
through his great cunning he pretended that he had so as to get something to eat. He 
was indeed artful. Very few people in these islands can compare with him. 

'Olclo I'ahapahii, the term for this chant is used here in more than the usual sense of boastful speech, for under 
such a color is the cunning plea for food. 

Lci^ciid of Kulcpc. 175 

E o iho ana kela, 

E koe lauhala ae ana au. 

Nu aku ana i ka lani me he hekili la, 

Nei aku la i ka honua me he olai la, 

Lele aku la a pa i ka puukai. 

Me he malolo la ka oili. 

Ikea mai la au e Kanianuiki. 

Ainoa a Keakahivva. 

E ao o loko, o Kulepc na. 

He kanaka koa, 

ka waihona laau na a Puhali. 

1 kuu inoa no makau o uka. 

Ma keia olelo pahapaha a Kulepe, kahea mai o loko o ka hale e ai, konio aku hi o 
Kulepe ai iho la. Aole keia kanaka i noho pu nie Peleioholani, aole no he koa, aole no 
i pilipili alii aku, aka, ua lawe mai oia ma kana niau olelo maalea, i mea e loaa ai ka 
ai iaia, loaa io no hoi, noonoo maoli. Kakaikahi ka i)oe e like me ia o keia mau inoku- 

Legend of Kihapiilani. 

KJHAPJILANI was one time king of Maui. It was he who caused the road from 
Kawai]3a])a to Kahalaoaka to be paved with smooth rocks, even to the forests of 
( )(;)|)uloa in Koolau, Maui. He also was the one who buiU the road of shehs on 
]\Jolokai. Lonoapii, a bov was the first-born; then came I'iikea, a i^irl; then Kihawahine, 
another "irl (who is now spoken of as the Hzard god Kihawahine) ; then came Kihapii- 
lani, the youngest, a boy; there being two boys and two girls. ^ At the time of this nar- 
rative Lonoapii was the king of the whole of Maui ; and Piikea was the wife of Umi, 
the king of Hawaii. 

Kihapiilani lived with his brother, Lonoapii, in W'aihee. One day two calabashes 
of salted nelnr were brought to Lonoapii, which he gave out to everybody except Ki- 
hapiilani. That being the only fish to be had, Kihapiilani reached over and took some 
out of the calabash. This action displeased Lonoapii so much that he took up the cala- 
bash and threw the fish and brine into the face of Kihaj^iilani. At this Kihapiilani rose 
up and went away from the ]jlace, accompanied only by his immediate attendant, until 
they came to Kula, where the\' made their home. They took to farming and planted 
eight large fields of potatoes, using but one load of tops to cover the whole area. 

After a time Kihapiilani journeyed to the place where a priest named Apuna 
was living, and said to him: "I have been insulted;^ a dish of brine has been thrown 
into my face. Will you tell me the proper thing to do?" The priest replied; "I cannot 
do anything for you ; but go you to Koolau, at Keanae, and there Kahoko will tell you 
what to do in the matter; tell him your story." The priest then asked that, in case the 
insult were avenged he be given the land of Kula. Kihapiilani replied; "Yes, it shall 
be yours." 

When Kihapiilani arrived in the presence of Kahoko at Keanae, he said to him : 
"Say, I have been insulted; a dish of brine was thrown into my face. Tell me what 
to do in the matter." Kahoko replied: "I cannot do anything for you; but I will advise 
you what to do. Go on your way until you reach Kauwiki, where you will find Lana- 
kila, who will instruct you what to do." Kahoko asked that in case he should gain his 
object that he be given the land of Koolau. Kihapiilani replied: "It shall be yours." 

When Kihapiilani arrived at Kauwiki, he found Lanakila, to whom he told just 
what he had told the other priests. Lanakila then said; "I am not able to carry out your 
desire; but I will advise you what to do in the matter. Here is a canoe; here are the 
men; there is Hawaii where the clouds are hanging" over like a mantle ; take that dark 
object as your guide and follow it." Lanakila then in turn asked for tlic land of Hana. 
Kihapiilani replied: "Yes, it shall be yours." 

'While the parents are not mentioned, a rare omis- "Salted iichu (small lish) is to be understood as 

sion in Hawaiian story, this family of boys and girls pickled, not the usually dried article. 

belonged to Piilaiii and Laiclohcikazmi, already given 'Makaia, rendered here as insulted, may also be given 

in the story of Umi, Vol. IV, p. 242. as having a grudge, in this case for an injury, which 

* '701 calls for vengeance. 

He Kaao no Kihapiilani. 

HE XII o Kihapiilani, nana i liana kela alanui kipapa pohaku, niai Kawaipapa a 
Kahalaoaka, a ka nahele o Oopuloa ma Koolau o Maui, nana kela alanui pupu 
i Molokai. O Lonoai)ii ka mua, he kane ia, o Piikea kona niuli, he wahine ia, 
o Kihawahine kona niuli iho, he wahine ia (oia ke 'kua moo e olelo ia nei i keia wa, 
o Kihawahine). O Kihapiilani kona muli iho, he kane ia. Alua kane, alua wahine, o 
Lonoapii kc 'lii o Maui ia wa a puni, o Piikea hoi, o Umi kana kane o ke "lii o Hawaii. 

Noho pu iho la o Kihapiilani me kona kaikuaana me Lonoapii i Waihee, h ma- 
liope, lawe ia mai la elua ipu nehu maka me ke kai, a mua o ke alo o Lonoapii, haawi 
aku la o Lonoapii i na mea a jjau loa a koe o Kihapiilani. Lalau aku o Kihapiilani i 
ka ipu, e nini mai ana o Lonoapii i ka nehu me ke kai paakai i na maka o Kihapiilani. 
Ku ac la o Kihapiilani hele me kona wahi kahu a noho i Kula, mahiai iho la ia, evvalu 
kihapai uala, hookahi apana lau ua paa. 

Iho aku la o Kihapiilani i kahi o ke kahuna o Apuna hai aku la: "E! He makaia 
ko'u, ua ninini ia kuu maka i ke kai paakai, e hai mai oe i ka mea e pono ai." I mai 
ke kahuna: "Aole e pono ia'u, e hele nae oe a Koolau i Keanae, i o Kahoko la, aia ia ia 
ko alanui e hele ai, nana oe e hai aku." Nonoi mai o Apuna ke kahuna : "O Kula ko'u 
aina." Ae aku o Kiha])iilani : "Nou ia, ua lilo ia oe." 

A hiki o Kihapiilani i mua o Kahoko ma Kaenae, i aku: "E! He makaia ko'u ua 
kopi ia kuu maka i ke kai paakai, e hai mai oe i ka mea pono." 1 aku o Kahoko: "A 
o e pono ia'u ko makaia, e kuhikuhi aku wau ia oe, e hele oe a Kauwiki, aia i laila o 
Lanakila, nana oe e olelo mai." Nonoi mai o Kahoko: "O Koolau ko'u aina." Ae aku 
o Kihapiilani: "Nou ia." 

A hiki o Kihapiilani ma Kauwiki, loaa o Lanakila, hai aku la keia e like me na 
olelo mua i kela mau kahuna. I mai o Lanakila : "A o e ku ko makaia ia'u, e kuhikuhi 
aku wau ia oe i ko alanui e hele ai. Eia ka waa, eia ke kanaka, aia o Hawaii ke kijni 
mai la ke ao, o ka punohu kou maka e hele ai." Nonoi aku keia: "O Hana nei na'u 
e ai." Ae mai o Kihapiilani: "Ae, nou ia." 

Memoii;s B. p. B. Museum, Vol. V. — 12. 

i/S Foniamlcr Collection of Jfcnvaiiaii I'olk-lorc. 

Kihapiilani then left Kauwiki and set sail for Hawaii, landins2^ at Umiwai in Ko- 
hala, wliere he slept, and the next day set forth on his way, a large number of people fol- 
lowing him, for he was a very handsome man and was therefore taken by some of them 
for a friend. From this last place he continued on his way as far as Lamakee, in Kaau- 
huhu, where he rested; from this place he went on to Laumama, in Ohanaula, where he 
was taken in by a chief of that place, Kapuaikahi by name. After partaking of a well 
served meal he continued on to Waiaoopu in Halaula, where he took a drink, thence to 
Puaiole, in Aamakao, where he went in bathing; from this place he journeyed to Wai- 
kuaala, at which place he took another drink, then continued on to the cliffs of Kaenao- 
kamakaohua, and on down the Pololu valley, pushing on to Honokanc and to the cliffs 
of Kuukuunaakaiole, at which place his friends were afraid of the sharks ; but Kihapii- 
lani plunged into the sea, forcing his friends to follow, and together they swam around 
the inaccessible clififs at this place. In swimming around these cliffs, Kiha])iilani was but 
ft)llowing the instructions given him by the priest Lanakila, to follow the dark oljjcct 
which he saw at sea. 

After passing the clifTs at this point they swam on to Kakaauki, then to Elelu; 
and from this place on to Laupahoehoe, where they spent the night. On the next day 
they pushed on to Waipio and from there to Kapulena, in Hamakua, where they spent 
the night; from this place they continued on to Kaumoali, to Kaala, to Kaula and on to 
Laupahoehoe in Hilo, where they slept that night. He discovered that Umi and his wife 
Piikea were living here; arriving at the house he went in, and being unable to contain 
himself he wept copious tears. Upon seeing this Umi asked him; "Which one of us is 
related to you? Is it I, or is it her?" Kihapiilani replied: "It is your wife." At this 
Piikea said: "I don't understand you." Kihapiilani said : "Lonoa])ii was the first, then 
came Piikea, then Kihawahine and then Kihapiilani. I am Kihapiilani, your youngest 
brother." Piikea then fell upim him and wept, after which she ordered Umi to prepare 
food and meat and set them before his brother-in-law. He and his friends then sat down 
and eat till they were satisfied. 

Umi asked him: "What is the object of this journey that brings you here?" Ki- 
hapiilani replied: "I am seeking for some one to avenge me, for Lonoapii threw brine 
into my face. This is the cause of my coming here." Umi then turned to Piikea and 
asked: "What are we to do regarding this request of the chief?" Piikea replied: 
"Fulfill it, since he has crossed the seas." Umi then sent out his messengers to carry his 
orders around the island of Hawaii, that canoes be hewed out. After a number of ten- 
day periods, the work was finished and his army set sail for Maui. This voyage was 
known as the sailing of the numberless canoes. The sea from Kohala to Kauwiki was 
covered with canoes. When the first canoe reached Kauwiki the last canoe was still at 
Kohala. The canoes were then fastened together in twos and in this way the men 
walked instead of sailing for Maui, the canoes being a regular road. 

In the army of Umi was a man by the name of Piimaiwaa who was a friend of 
Umi's, as well as Omaokamau another friend, and also Koi an adopted son. These 
three men were Umi's greatest warriors. 

Legend of Kiliapiilaid. 179 

Haalele o Kihapiilani ia Kauwiki, holo aku la a ])ae ma Umiwai i Kohala, moe 
iho la a ao ae hele. Hahai mai la na kanaka ia Kihapiilani no ke kanaka maikai, a lilo 
ae la i man aikane. Malaila aku a Lamakee i Kaauhuhu noho iho la hooniaha; mai laila 
aku a Laaumama i Ohanaula, hookipa ia e ko laila konohiki, o Kapuaikahi ka inoa, a 
pau ka ai ana, hele aku la a Waiaoopu i Halaula, inu wai. Mailaila aku a Puaiole i 
Aamakao auau i ka wai ; mailaila aku a Waikuaala, inu wai ; a ka pali o Kaenaokamakao- 
hua, iho i Pololu, a Honokane, hiki i ka hulaana o Kuukuunaakaiole ; makau na aikane i 
ka mano, au no o Kiha])iilani, hookahi ka au ana me na aikane. Ma keia au ana a lakou 
ma ka hulaana, mau no kc ku o ka punohu i ke kai, e like me ka olelo a ke kahuna a 

A hala keia hulaana, au aku o Kakaauki, o Elelu, pela lakou i hele ai a Laupahoe- 
hoe, moe; ao ae, hele a Waipio, mai laila aku a Kapulena i Hamakua, moe. Mai laila 
aku a Kaumoali, a Kaala, a Kaula, a Laupahoehoe i Hilo, moe. llaila o Umi, me ka 
wahine o Piikea, hiki ana keia a ka hale, uwe ana keia me ke kulu o ka waimaka. I mai 
la o Umi: "Owai la o maua kai ])ili ia oe, owau paha, oia nei paha?" I aku o Kihapii- 
lani: "O ko wahine." I mai o Piikea: "Aohe maopopo ia'u?" I aku o Kihapiilani: 
"O Lonoajiii ka mua, o Piikea aku, o Kihawahine, o Kihapiilani aku. Owau no o Ki- 
hapiilani ko oukou ]iokii." Lele mai la o }*iikea uwc, kena aku la ia Umi, i ai, ia na ko 
kaikoeke, ai iho la keia me na aikane a maona. 

Ninau mai o Umi : "Heaha ka huakai o ka hiki ana mai?" I aku o Kihapiilani: 
"He makaia, i kapi ia kuu maka i ke kai paakai e Lonoapii. Oia kuu mea i holo mai 
nei." Ninau aku o Umi ia Piikea: "Pehea la keia olelo ;i ke 'Hi?" 1 mai o Piikea: "E 
hooko aku no hoi paha, ua au mai la ka hoi keia i ke kai." Kena ae la o Umi i na luna, e 
hele e olelo ma Hawaii a i)uni, e kalai ka waa, he mau anahulu i hala, oki ka waa. Holo 
i Maui, kapa ia keia holo ana o ka waa nui. Mai Kohala a Kauwiki i Maui ka moe 
a na waa, o ka maka mua o na waa i Kauwiki o ka hope i Kohala. Hoomoe palua ia na 
waa, maluna o laila na kanaka e hele ai, aohe holo, he alanui maoli iho la no ka waa. 

Aia me Umi, o Piimaiwaa he koa, he aikane na Umi, o Omaokamau alua aikane, 
o Koi, he keiki na Umi, he mau koa lakou no Umi. 

i8o Pomander Collection of Hawaiian Folk-lore. 

Hoolae, a chief who had charge of the fort on the top of the hill called Kauwiki, 
had a great wooden image hewed out, Kawalakii by name, and placed it at the top of 
the ladder leading to the top of the hill. In the day time his men fought from the top 
of the hill, and at night the wooden man was made to stand up. This wooden man was 
a huge thing and in appearance looked just like a man. He held a large war club in 
one hand. One night, as this image was stood in place, Omaokamau with a number of 
men under him climbed the hill ; but when they came in sight of the wooden man they 
were frightened. This occurred perhaps three nights. 

By means of this big wooden man those on top of the hill were for a time secured 
from attack, as the soldiers of Umi were afraid to climb the hill in the night. Piimai- 
waa therefore questioned Omaokamau as follows: "How does the man stand? Docs 
he turn around? Does he change his war club to the left hand?" "No," said Omao- 
kamau. "He faces but one way and holds his war club in the same hand always. He 
does not at all twirl his war club." 

That night Piimaiwaa took up his war club and proceeded on his way to the hill. 
After climbing it he at last came to the big man, Kawalakii. There the man stood right 
above him, but Piimaiwaa fearlessly climbed the ladder, and when he was within a few 
fathoms of the big man, he twirled his war club, Heleleikukaemakuu, first above, then 
sideways, then downwards and at last made a swinging motion. In all these motions 
the big man stood in one position and made no attempt to swing his war club. By this 
Piimaiwaa made sure it was but a wooden man. He therefore approached it and tapped 
it with his club, and sure enough it sounded like wood. Piimaiwaa then understood the 
reason why the wooden man was put at the head of the ladder at night ; it was to se- 
cure peace and safety on the hill of Kauwiki during the night. 

On this night the chiefs and the soldiers of Hoolae, the officer in charge of this 
fort, were slain, but some of them fled. Piimaiwaa followed Hoolae until he caught him 
on the eastern side of the mountain of Haleakala where he was killed. War was car- 
ried on in general all over Maui until finally Lonoapii was captured at Waihee and killed 
by the men of Umi. 

After the battle and the conquest of Maui, Umi, being the conqueror, gave the 
island over to Kihapiilani, his brother-in-law, and Kihapiilani took possession and be- 
came the king of Maui. It was in his reign that the roadway from Kawaipapa to the 
forests of Oopuloa was made and paved with smooth rocks. It was also in his reign 
that the road on Molokai was made and paved with shells instead of rocks. The name 
of Kihapiilani has therefore been made famous by these roads he built. 

After the settlement of all the lands under Kihapiilani was accomplished, Umi 
returned to Hawaii. The expedition by Umi was termed the expedition of numberless 
canoes, and is now. known as one of the foremost events of ancient Hawaiian history. 

This story gives an idea of the benefits that come to one who travels along pa- 
tiently like Kihapiilani, and the evils that will surely follow the footsteps of those who 
act like Lonoapii. 

Legend of KUiapiilani. i8i 

O Hoolae ke 'Hi i luna o ka piui o Kauwiki, nana ke kii o Kawalakii ; i ke ao kaua 
na koa maoli i lima o ka puu o Kauwiki, a po kukulu ua kii nei o Kawalakii ma ka aoao 
o ka puu, kahi e pii mai ai o lalo. He kii nui o Kawalakii, me he kanaka maoli la ke 
ano, me ka laau palau i ka lima, i ka wa e kukulu ia ai o ua kii nei i ka po, pii aku o Omao- 
kamau me na koa i ka po, i nana aku ka liana e ku mai ana neia kanaka nui, makau nci 
hoi, ekolu paha po i hana ai ])eia. 

O ua kii nei ke kumu pakele o luna o ka puu o Kauwiki, no ka manao ia he kanaka 
keia mea nui, ke ku mai i ka po, mdaila ka ])ii ole o na koa o Umi i ka ])o i luna. No- 
laila, ninau aku o Piimaiwaa ia Omaokamau ma: "Pehea ua kanaka la ke ku mai, he 
huli no, he hoololi no i ka laau ma ka hema?" "Aole," wahi a Omaokamau, "hoo- 
kahi no aoao e ku ai me ka laau palau, ao'e hookaa." 

Ia po iho, pii aku la o Piimaiwaa me kana laau palau a kokoke i ke kii, ia Kawa- 
lakii, e ku mai ana kela maluna mai e pii aku ana keia ma lalo aku nei me ka ia nei laau. 
He mau anana ke kowa ma waena o laua, hookaa o Piimaiwaa i kana laau, ia Heleleiku- 
kaemakuu, a pan ia, hookaa aoao a hualepo, oniu. Aohe oniu mai o ua kii nei i kana 
laau, nolaila, maopopo ia ia nei, he kii keia kanaka e ku nei, nolaila, hele aku la ia 
a hookoele i kana laau, a koele ua kii nei. Ia wa, maopopo he kii hoopunipuni keia, i 
maluhia ka puu o Kauwiki i ka po. 

O ka wa no ia i hee ai ka puu a me na 'lii, na koa, a holo aku la o Hoolae ke 'Hi 
me ka mama loa, hahai aku la o Piimaiwaa, a loaa i ke kuahiwi o Haleakala, ma ka huli 
hikina o Maui, pepehi ia iho la a make. Hele aku la ke kaua ma Maui a puni, a loaa o 
Lonoapii i Waihee, kaua iho la a make ia Umi ma. 

Ma keia kaua ana a Umi, a hee ai o Maui, haawi ae la o Umi i ka aina ia Kihapii- 
lani kona kaikoeke, a noho iho la o Kihapiilani he 'Hi no Maui ia wa. Nolaila, hana iho 
la ia i ke alanui mai Kawaipapa aku a komo i ka nahele o Oopuloa, me ke kipapa i ka 
pohaku. Pela no hoi ke ala i Molokai, he pupu ka pohaku o ia ala, kela mea liilii o loko 
o ke kai, e hana ia nei, nolaila, kaulana o Kihapiilani ma keia mau hana ana o ke alanui. 

A pono na aina a ])au loa malalo o Kihapiilani, hoi aku la o Unn i Hawaii. Ua 
kapa ia keia holo ana a Umi o ka waa nui oia ka helu nuia i olelo ia ma ke kuauhau o na 
mea kahiko o Hawaii nei. 

Pela iho la ka pomaikai o ka noho pio ana o Kiha])iilani i kona wa ilihunc a me ka 
poino i ili aku maluna o Lonoapii. 

Legend of Hiku and Kawelu. 

KEAHUOLU was the father and Laniliaii was tlie mother of Hiku, a boy. These 
people once hved in Kaumalumakt in the district of Kona, island of Hawaii. 
Hiku lived with his parents in the uplands of Kaunialumalu until he was grown 
up. He was of very handsome appearance and was very pleasant to look upon. After he 
was grown into manhood he left home one day and started down towards the lowlands 
with his sugar-cane arrow called Pua-ne. While he was engaged in the game of arrow- 
shooting with the boys he sent his arrow flying in the air and it went buzzing over the 
head of a bald-headed man, then over a sore-eyed man and then over a lame man, passing 
over three ahujniaa' in its flight, until it dropped at the ]:)lace where a young girl, by the 
name of Kawelu, was living. When the arrow struck the ground, Kawelu was sitting 
outside the house, so she ordered one of her attendants to bring the arrow to her; after 
she looked at it she hid it. 

Kawelu was a young girl and was very beautiful. She was without blemish, and 
was of very high rank, being the daughter of a high chief who lived at some distance 
away. She was at this time living with her attendants. 

Hiku in his desire to find his arrow arrived at this place and asked of Kawelu if 
she had seen his arrow which he thought had fallen somewhere near her. "No," said 
Kawelu. Hiku said: "I saw my arrow drop here. "We have not seen your arrow," re- 
plied Kawelu. Hiku then said: "H I call for my arrow by its name it would make an- 
swer." "Please do so," continued Kawelu. "Pua-ne, Pua-ne," called out Hiku. "Yes," 
answered the arrow. "There you are, you two have hidden my arrow." Kawelu then 
called out to Hiku: "Come and get your arrow." As Hiku reached for the arrow, Ka- 
welu grabbed his hand and pulled him into the house. As Hiku entered, Kawelu ordered 
her attendant out, after which they plighted their vows. This was kept up for five 
days, when Hiku became very hungry, for Kawelu went and took her meals by herself 
without asking Hiku. On the sixth day, as Kawelu went out to the eating house to 
take some food, Hiku rose and went up to his home at Kaunialumalu. 

When Kawelu came back after her meal she discovered that Hiku was not in the 
house, so she went out to look for him ; as she came out of the house she saw him climb- 
ing the heights of Puukuakahi. Kawelu then started after him, calling her husband to 
come back; but Hiku refused to come back saying: "I will not return, for I was made 
to feel hungry in your house; go back." When Kawelu reached the top of Puukuakahi, 
Hiku had reached the top of the heights of Puukuakolu, and this distance between 
them was maintained until Hiku had reached the heights of Puukuaumi and Kawelu on 
the heights of Puukuaiwa. At this place Hiku called out for the iiiailc vines, the ie 
vines, the oliia trees and all the dift'erent kinds of vegetation to creep over and to grow 
up in the pathway behind him, thus closing the way to Kawelu. She, however, upon 

'Aliuptiua, a division of land sometimes embodying several Hi or smaller tracts. 

He Kaao no Hiku a me Kawelu. 

OKEAHUOLU ka niakuakane, o Lanihau ka makuahine, o Hikn ke keiki, o Kau- 
makimalu ka aina, n Kona ka moku, o Hawaii ka Mokupuni. Noho o Hiku i 
uka () Kaumalunialu me kona man niakua a hiki i ka wa nui, he keiki nani loa 
ia ke nana aku, he helehelena maikai loa k<ina, a iiiah()])e iho oia i kai e ka pua ai me 
kana ])na d I'lia-ne. la ia e ka ])ua ana me na kamalii, lele aku la kana jnia a he ohule, 
ne iho la, a he makole, ne iho la, he oopa, ne iho la; ekolu ahu]niaa i liala i ka lele ana o 
kana ]nia, hiki i ko Kawelu wahi e noho ana. Alawaho o ko Kawelu wahi kahi i haule ai 

ka pua, kena aku la o Kawelu i kona kahn e kii i ka ])ua a lawe mai, a loaa mai la ka 
I)ua ia Kawelu, huna iho la ia. 

He wahine o])iopio puupaa maikai loa o Kawelu ke nana aku, aohe ona kina, he 
'lii, e noho ana ia me kona kahn, o kona man makua ma kahi e aku. 

Hiki mai la o Hiku a ma waho o ka hale, ninau aku la: "E na 'lii e, aole anei olua 
i ike i kuu pua i lele mai nei a haule iho nei maanei iho nei?" "Aole," wahi a Kawelu. 

1 aku o Hiku: "Ua ike ])ono mai nei an i ka haule ana o kuu pua maanei." "Aole maua 
i ike i kau ])na,"' pela mai o Kawelu. Wahi a Hikn: "Jna no wan i kahea aku i ka inoa 
o ka'u ])ua, e o mai no." "O i ana," pela mai o Kawelu. "Pna-ne, Pua-ne." "O."' "A 
aia hoi ])aha la, ua huna olna i knu pua." Kahea mai o Kawelu ia Hiku: "Kiina mai 
ko pua." Ia Hiku i kii ai i ka i)na, lalan mai la o Kawelu a huki aku la ma ka lima. A 
komo o Hiku i loko o ka hale, kipaku o Kawelu i ke kahn e hele i waho, a hele ke kahu, ia 
wa laua i nmenme ai i na kaula maawe a ka manao, he hana io. Noho iho la laua i loko o 
ka hale i ke ao a me ka po, a hala elima la ia laua, ma keia mau la a laua i noho ai, ua pololi 
o Hiku i ka ai, no ka mea, ala ae la no o Kawelu, hele e ai, me ka olelo ole ia Hiku. I ke 
ono o ka la, hele o Kawelu e ai, ia wa i hoi ai o Hiku i kona wahi i uka o Kaumalumalu. 

Ma keia hoi ana o Hiku, hele o Kawelu e ai a hoi mai, i nana aku ka hana aole o 
Hiku o loko o ka hale, huli ae la ia a nana i uka, e pii ana o Hiku i Puukuakahi. Hahai 
aku la o Kawelu mahope i ke kane, e kahea ana e hoi mai, hoole mai o Hiku: "Aole an 
e hoi aku, no ka mea, ua ])ololi au i kou hale, o hoi." A hiki o Kawelu i Puukuakahi, 
a Puukuakolu o Hiku, pela laua i pii ai a hiki o Hiku i Puukuaumi, hiki o Kawelu 

i Punknaiwa. Kahea o Hikn i ka maile, ke ie, ka ohia, ka nahelehele. Ia wa, hihi 


184 Pomander Collection of Hazvaiian folk-lore. 

coining to the place where the dilYerent vines had tangled up her way, struggled on, 
tearing her pau and other garments and receiving scratches all over her Ijody. At this 
Kawelu chanted her love to Hiku in the following lines: 

Hiku is climbing the heights, 

As the branches of the trees are hindering my way. 

It is being pressed down by the rain, 

The flowers have fallen down below, 

The flowers rejected by Kanaloa. 

I,et me have some of the flowers that I may string me a wreath, 

The flowers that we two have indulged in ; 

l''(ir \nu have imhilged, liiku, in the love of a sister. 

Kawelti we]H hitter tears tipon finding herself thus ahandoned, and after a while 

again chanted : 

Kawelu shall lienceforth live in llanakaumalu, 
Kawelu shall henceforth live in Hanakaumaln, 
Where the koolau winds waft there below, 
Stringing the blossoms of the koii.'- 

For my companion hath now become my idol to he carried stand- 
ing and at my breast," 
For I shall henceforth belong there below. 

In this chant of Kawelu she voiced her intention of giving up the idea of again 
looking for Hiku, her lover, and of going home and strangling herself, and thereby go 
down to dwell with Milu* in the under world, as in the last line of her plaint. 

Hiku continued on his way until he arrived at his parents', where he again lived 
with them. His love for the vanished twilight of Kona,'' Kawelu, however, kept grow- 
ing stronger and ever stronger, until it was more than he could bear. He finally de- 
cided to return to Kawelu as soon as he could forget her ill treatment of him. 

Kawelu after voicing her intent returned home and said to her attendants: "I 
am going to sleep and I don't want you to wake me up, nor to hear any disturbances. I 
shall awaken when I feel like it." Upon entering the house she laid down as though 
to sleep and strangled herself to death. After a day and a night had gone by, the peo- 
ple began to grow restless about Kawelu, so they opened the door and entered the hotise. 
Upon looking at Kawelu they saw her tongue hanging out; she was quite dead. 

The people mourned for her many days, the people of Kona joining in, for they 
all loved Kawelu. After the time of mourning was ended the people went tip to the 
mountains for timbers, for the purpose of building a house in which to place her corpse. 
While on this mission some of the people went up as far as the place where the parents 
of Hiku were living, and they were asked as to the object of their mission. They re- 

'Kou (Cordia subcordata), a tree, now rare, furnish- ancient chief noted for his wickedness while on earth, 

ing a furniture wood of high grade from which cala- Hawaiian mythology lias placed him lord of the lower 

bashes and other food utensils were made. regions to whose dominions departed spirits go. The 

'Hiialu conveys the impression of carrying one in a realm uf Milu is generally assigned to the west. (An 

fondling manner, as a child in the arms of its mother. drews' Dictionary.) 

Wc'*-, to lift up: (7/0, the front, or breast, hence, to carry '/,,„;,, ^oi7/ o Kona: literally, seUing twilight of 

m the arms and on the bosom. (Andrews Dictionary.) Kona, may be taken as a complimentary phrase to his 

*Milu, god of Hades who dwelt beneath the sea; an lost love of Kona. 

Legend of Ifiku and Kawclii. 185 

o mua a paa ke alanui. aohe alanui e hiki aku ai o Kawelu, a ua pau ka pa-ii a me ke 
kapa, ka ili i ka poholehole. la wa kau aku o Kawelu i knna aloha ia Hiku, penei : 

Pii ana Hiku i ke kualono, 

E ka lala e kau kolo nei, 

Ua keekeeliia e ka ua, 

Ua lielelei ka pua i lalo, 

Ka pua niakui a Kanakia, 

lloniai ana kekahi pua e kui ae i ko'u lei, 

Ka pua i walea ai niaua ; 

Ua walea oe e Iliku i ka \\'>o kuahine. 

Uvve iho la o Kawelu me ua waiuiaka e helelei ana, a hopu iho la i ka upe a 
ka ae la, kau hou aku la ia: 

Noho ana Kawelu i Hanakauniahi, 
Noho ana Kawelu i Hanakauniahi, 
Ahealie koolau wahine o lalo, 
Kui ana i ka pua o ke kou 
Ko'u hoa, ua lilo i hiiku i hiialo, 
No lalo ka hoi oe e ke hoa. 

Ma keia mele hope a Kawelu, ua pau kona manao uhai ia Hiku, eia ka mea i 
holo i kona manao, o ka hoi a kaawe, a iho i lalo me Wilu e noho ai, e like me ka lalani 
hope o ke mele ana. 

Hoi aku la o Hiku a hiki i na makua, noho iho la me ke aloha i ka liula koili 
Kona, oia o Kawelu, e manao ana a pau kona huhu hoi me Kawelu. 

Hoi aku la o Kawelu a hiki i ka hale, olelo aku la i na mea a pau: "E hiamoe ana 
an, mai hoala oukou i kuu hiamoe ; mai komo mai kekahi ma ko'u wahi moe ; mai hoo- 
halulu, na'u no wau e ala ae." Ma keia moe ana o Kawelu, ua kaawe oia a make iho la. A 
hala ka la a me ka po, nauki loa na mea a pau i ka moe loa o Kawelu, kii aku la wehe i 
ka puka, i nana aku ka hana, e lewalewa mai ana ke elelo, ua make loa. 

Uwe iho la lakou me ka kanikau i na la he nui ; makena iho la na makaainana o 
Kona ia Kawelu, a hala ia, pii na kanaka i laau hale e waiho ai ke kino kupnpau o Ka- 
welu. Ma keia pii ana, hiki loa aku la kekahi kanaka ma kahi a na makua o Hiku e noho 

i86 Poiiiainlcr Collection of IlaK'aiiaii Folk-lore. 

plied: "We have come for house timbers for our young- chiefess, who is dead." "What 
is licr name?" "KaweUi." 

The men then returned; while Hiku, who was lying down, rose and came to ask 
his parents, saying: "What were you talking about out there with those men?" "Ka- 
welu is dead, and they came up here for timbers to build a house in which to place her 
dead body. That is what the men said." When Hiku heard this he wept sorely, for he 
loved Kawelu. After a while Hiku asked his ]iarents if he could go and get Kawelu; 
the parents replied: "Go to the priest and tell him your wish." Hiku then rose and 
went to the priest and told him of his intention of going in search of Kawelu. To this 
the ])riest replied: "Go and get much kowali vine, then go out to mid-ocean and let 
down one end of the vine into the sea, for your wife is now in the ])ossession of Milu. 
]t is possible the spirits may all have a desire to take a ride on the swing, then you will 
be able to get Kawelu; but you must first rub yourself all over with old decayed kukui 

Hiku did as he was instructed by the priest, and after collecting All the kowali 
vines he could get, he took a double canoe and paddled out to mid-ocean; he then low- 
ered one of the kowali vines into the sea, and taking another vine he lowered himself 
down. Just as he was going over the side of the canoe he told the men: "When you 
feel a jerky motion, haul up the vine." Hiku then lowered himself down and when 
he reached the lower world he began to swing himself on his vine." When the people 
of the lower world saw Hiku swinging himself back and forth, they all wanted to have 
a ride. Kawelu was by the side of Milu. The spirits then called out: "Say, you ill- 
smelling spirit," but Hiku paid them no attention. The spirits were all anxious for a 
ride on the swing and were also taken with the chant Hiku was singing: 

I have a swing'. 

While the rest of you cliildrcn have none ; 

When you fall, it is only to sit on your liehind. 

By these actions of Hiku they all jumped on the vine and began swinging back 
and forth. Milu could not keep himself away, so he too took a ride, leaving Kawelu 
all by herself. Hiku on seeing this invited Kawelu saying: "Here is our swing, come 
and ride with me." "I will not ride with you for you smell bad." Hiku replied: "I 
will cover myself over with my mantle and you can sit on me." At this Kawelu con- 
sented and she jumped and sat on Hiku, and they began to swing back and forth. 
While Kawelu was enjoying herself, Hiku pulled on the vine, so those on the canoe be- 
gan to haul it up. Just as they were about to reach the surface Hiku held on to Ka- 
welu very tightly and held her so until they got into the canoe, and from there on to 
the house. 

When they reached the house where the dead body of Kawelu was lying, Hiku 
pushed the spirit of Kawelu into the body from the feet. After the spirit had gone as 
far as the knees, it came back as it was afraid of the body for it was decaying. Hiku, 

'To produce the corpse-like odor. crosspicce for a seat, not the loop swing of modern 

'The Hawaiian swing, as tliroughout Polynesia, was introduction. 

a single rope, or vine cord, on which was affixed the 

Legend of Ilikii and Kai^'elii. 187 

ana, ninau mai la: "E pii ana oe i hea?" I pii mai nei makou i laaii liale no ke 'Hi 
vvahine o makou ua make." "Owai ka inoa?" "O Kawelu." 

Hoi aku la ua kanaka ala, ala mai o Hiku a ninau mai i na makua: "Ea! Hea- 
ha ka oukou olelo ma waho nei me ke kanaka ?" "Ua make o Kawelu, o ia kona kumu 
i pii mai nei i laau hale e waiho ai ke kino kupapau. Oia ka olelo a ua kanaka ala." 

A lohe o Hiku, uwe iho la ia me ka waimaka, no ke aloha ia Kawelu. Ia wa, ni- 
nau aku la o Hiku i na makua, no ka jjono o ke kii ana ia Kawelu. Olelo mai na makua : 
E hele oe a ke kahuna olelo aku." Hele aku la o Hiku a hiki i ke kahuna, hai aku la i 
na mea a pau loa e pili ana no Kawelu. I mai ke kahuna: "E imi oe i kowali a mil, 
alalia, holo a ka moana, hookuu iho i lalo, no ka mea, ua lilo ko wahine ia Milu; malama 
o lealea na akua a ])au i ke kowali, alalia luaa o Kawelu, a e hamo hoi oe ia oe i ke kukui 

Hana aku la o Hiku e like me na olelo a ke kahuna. Holo aku la me na waa a ka 
moana, hookuu i na kowali i lalo a pau loa, a o Hiku hoi ma kckahi kowali, lele ana i 
lalo, olelo aku o Hiku i ka poe o luna o na waa: "Ina i umeunie au i ke kowali, alalia 
huki oukou." iho aku la o Hiku me na kowali a hiki i lalo, lele ana, ike mai la na mea a 
pau loa i ka lele o Hiku, lealea mai la; e noho ana o Kawelu me Milu. Kahea mai la na 
mea a pau loa : "Kahi akua pilau, kahi akua pilau." Aka, ua makemake loa na mea a 
pau i ka lele o Hiku i ke kowali, a me kona oHoli mele ana, penei: 

Ko'u kowali, 

Kamaliilii kowali ole, 

Ilaule iho i lalo papaakea ka okole. 

Ma keia mau hana a Hiku, kau mai la na mea a pau i ke kowali a me Milu ke- 
kahi, a lele aku la, a koe o Kawelu aohe ona kowali e lele ai. Kahea aku o Hiku: "Eia 
ko kaua kowali e lele ai." Hoole mai o Kawelu: "Aole au e lele me oe, he pilau oe." I 
aku Hiku: "Pale ae no hoi paha wau i kahi kapa, a kau iho no hoi oe maluna o'vi." 
Ma keia olelo a Hiku, lele mai la o Kawelu a kau pu me Hiku i luna o ke kowali hookahi 
a lele akvt la. A nanea o Kawelu i ka lele o ke kowali, ia wa umeume o Hiku i ke kowali, 
alalia huki o luna, a kokoke i luna loa, puliki o Hiku ia Kawelu a paa, a puka loa laua i 
luna a kau i na waa, a hoi aku la i ka hale. 

i88 Pomander Collect um of Haivaiian Polk-lorc. 

however, ke])t on urging the spirit up into the body, and he did this for some days until 
it finally entered the body, then on to the breast, then to the throat and at last Kawelu 
crowed like a rooster. After this she was taken up and warmed until Kawelu was re- 
stored to life** and was again herself. 

The two from this time on again took u]) their thread of life where ihey had left 
it and lived on as husband and wife. 

Legend of Kahalaopuna. 

MANOA in Oahu is the land in which Kahalaopuna was born; and Kahoiwai is 
the place on which the house stood. Kauakuahine^ was the father and Ka- 
hoiamano was the mother. Kahalaopuna was a young and beautiful girl, a 
virgin; she was good to look upon and was a favorite with her people. Some time be- 
fore, her parents had promised her to Kauhi, a man of note who was at this time living 
with Kakuhihewa. the king of Oahu. Kauhi belonged to Koolau and he lived at a 
place called Alele. 

When Kauhi heard that the parents of Kahalaopuna had given their consent to 
their engagement, he began to collect and to send her all manner of good things. After 
the lapse of certain ten-day periods (analndu) he, however, found something against 
her, and it came about in this way. Some people who were desirous of seeing 
Kahalaopuna put to death, while on their way from Manoa to Koolau, upon meeting 
Kauhi made up a slanderous story" against her in the following manner: "How 
strange indeed was the behavior of your intended wife, Kahalaopuna ! She went danc- 
ing two nights now, and on each night had a separate lover." When Kauhi heard 
this from these men, he said to himself: "I shall indeed kill her for she has taken all the 
good things from my lord which I gave her. She has now gone and defiled herself." 

Kauhi then came up to Manoa and found Kahalaopuna, and asked her to go with 
him to Pohakea, a place above Ewa lying close to the Kaala mountain. While on their 
way, she meditated within herself as to the probable cause of this journey. In going they 
took the u])per road where people seldom passed, passing along Pauoa'' and Waolani,* 
then along upper Kalihi and so on to Manana," where they spent the night. In all this 
traveling the hands of Kahalaopuna were bound with a cord by Kauhi and consequently 
her skirt (pa-u) became unfastened and trailed on behind, she being unable to fasten 
it properly as her hands were bound. 

On the next day they resumed their way until they came to Pohakea," then on 

'The term by wliicli tliis restoration to life was known 'The small valley in Nuuanu back of the Country 

by Hawaiians was kupaku, and several legends are Club grounds. 

lileil as evidence of their belief therein, notably liiriu, 'Upper Kwa above Pearl City. 

Loli'utu, Mahiac, Mokulchiia, Iliilfimiiio and others. .,, , r-' i \i,r ■ r .1 

Between Ewa and Waianae ; one of the restmg 

Name of the Manoa ram. places of I<ohiau and Hiiaka on their journey from 

'Olelo epii; false, deceitful speech. Kauai to meet Pcle. 
'The valley back of Honolulu, adjoining Niiu.inn. 

Legend of Kahalaopuna. 189 

A hiki i kahi i waiho ai ke kino kupapau o Kawelu, hoo aku la o Hiku i ka uhane 
o Kawelu ma na wawae, komo aku la a na kuli, hoi hou, no ka makau i ka pilau o ke kino. 
Pela o Hiku i liana ai a hala he niau la, komo ka uhane a loko o ke kino, a ka umauma, 
a ka puu, o o moa ae la o Kawelu. 

Mahope o laila, puholoholo iho la a ola ae la o Kawelu, a hoi no e like me mamua, 
a noho iho la laua he kane a he wahine. 

He Kaao no Kahalaopuna. 

OMANOA ma Oahu ka aina hanau o Kahalaopuna, o Kahoiwai ke kahuahale, o 
Kauakuahine ka makuakane, o Kahoiamano ka makuahine. He kaikamahine 
opiopio maikai o Kahalaopuna, he wahine ui a maikai ke nana aku, he puupaa 
hoi aole i naha kona mai. Ua palama kona mau makua i kona kino a na Kauhi, he 
kanaka koikoi e noho ana me Kakuhihewa, ke 'Hi o Oahu nei. No Koolau o Kauhi, no 

I ka lohe ana o Kauhi he wahine o Kalialaopuna nana, malama mai la ia i na mea 
a pau loa no Kahalaopuna, a hala he mau anahulu, alalia, loaa ka hewa. Imihala ke- 
kahi poe ia Kahalaopuna i mea e make ai. Hele aku la lakou mai Manoa aku a Koolau, 
a loaa o Kauhi, olelo aku la me ka epa: "Kupanaha ko wahine o Kahalaopuna, alua po 
i ka hula, alua no hoi po me ke kane hou." A lohe o Kauhi i keia mau olelo epa a kela 
mau kanaka, olelo iho o Kauhi: "Make ia wahine ia'u; ua ])au ka waiwai a ko'u haku 
iaia, eia ka no hai e wahi kona mai." 

Pii mai la o Kauhi a loaa o Kahalaopuna ma Manoa, olelo aku ia ia e hele i Po- 
hakea, ma uka o Ewa, e pili la me ke kuahiwi o Kaala. I ko laua hele ana, noonoo iho 
la o Kahalaopuna i ke kumu o keia hele ana. Ma keia hele ana o laua, ma ka uka pili 
kanaka ole, ma uka o Pauoa a me Waolani, malaila, a ma uka o Kalihi, pela ko laua hele 
ana a Manana moe laua. Eia nae, ua paa na lima o Kahalaopuna i ka nakii ia e Kauhi i 
ke kaula, nolaila, helelei no ka pa-u o Kahalaopuna ma kahi a laua i hele ai, no ka lima 
ole e hana iho ai. 

IQO I'oniaiulcr Collection of Hawaiian Polk-lorc. 

up to a large leliiia' tree, where Kauhi called Kahalaopuna to come near to him. Think- 
ing that the call boded no evil she went up to him, but no. As she stood in front of 
Kauhi, he said: "Lie down." Kahalaopuna obeyed. Kauhi again said: "I am going 
to kill you for you have taken the property of my lord, which I gave you, and have al- 
lowed yourself to be defiled." Kahalaopuna answered: "My husband, for you are in- 
deed my husband, I am not defiled; you must not kill me."" Kauhi then broke ofif a le- 
hua branch and struck Kahalaopuna with it; two and three times he struck her, when 
Kahalaopuna chanted the following lines : 

My husband from the uplands of Kahoiwai, 

From the ujilands where the creeping trees grow, 

My husband from Kahaimano, alas! 

Like unto a shark is your jealousy of nie, 

Quickly returning to bite at me. 

My great love for you is, however, broken, alas ! 

Kauhi again said to her: "You shall not live, for you have allowed yourself to be 
defiled by another." Kahalaopuna answered: "I am not defiled, and I cannot see any 
reason why you should beat me thus." Again Kauhi beat her until she was almost dead, 
when Kahalaopuna again chanted : 

My husband from the rising dust of Kawiliwili, 

From the sunny plain of Mahinauli. 

The dark sixjt on the skin reminds me of you. 

Alas ! I am anxiously waiting for the heavy rains, 

And the wind from the front of Pokiikaua, 

My husband in the twilight of Mana 

Who accuses me unjustly. 

I stood and gazed there. 

Ready to weep 

As the tears gathered in my eyes. 

Alas ! Alas, my dear companion ! 

At this Kauhi again prepared to strike her with the stick to kill her. In her last 

faint cry she said : "My love to you. Let me kiss you, my husband, ere I depart from 

this life. Tell our i)arents of my love for them." Kauhi then said: "Why do you give 

your orders when you are thus about to die? I shall kill you." With that he struck her 

with the stick and killed her. Kauhi then dragged the dead body and laid it under the 

lehua tree, covered it over with leaves and ferns, fixed it so that it could not be seen and 

returned to his home. The spirit of Kahalaopttna flew to the top of the lehua tree and 

called out in a chant : 

(J ye vast company that is passing by. 

Go ye to my parents 

And tell them that Kahalaopuna is dead; 

''Lehua, or ohki lehua (Metrosideros I'olyinorfha). my death will be a just penalty, but unless I am found 

•A more literal rendering of this appeal would be: defiled, don't you kill me." 

"My husband, lie with me and if I have been deflowered 

Legend of KalialaopKiia. 191 

A ao ae, hole aku la laua a hiki i Pohakea, pii akii la laua a hiki malalo o ke- 
kahi kumu lehua, kahea niai o Kauhi ia Kahalaopuna: "Ea! E Kahalaopima, hele mai 
maanei." E manao ana o Kahalaopuna i keia kahea a Kauhi he pono la, aole ka! A 
hiki o Kahalaopuna, olelo o Kauhi: "Moe aku." Moe o Kahalaopuna, olelo iho o Kau- 
hi: "Make oe ia'u, no ka mea, ua pau ka waiwai a ko'u haku ia oe, eia ka! na hai oe e 
wahi a naha, aole hoi oe i naha ia'u." Olelo mai o Kahalaopuna: "E ke kane, e moe 
mai oe i ka mai a i naha, pono hoi ka make ana, aka hoi i naha ole, mai pepehi oe ia'u." 
Hahaki iho la o Kauhi i ka lala lehua o ka ohia, a uhau aku la ia Kahalaopuna, elua, 
ekolu hahau ana, pane mai o Kahalaopuna ma ke oli penei : 

Kuu kane mai ka uka o Kahoivvai, 
Mai ka uka laau hihi i ka nahele, 
Kiui kane o Kahaiamano c ! Auwe ! 
' Me he niano la no ka lili ia'u, 

Ka hoi koke mai no nanahu ia'u 

O kuu nui aloha, ua liai iho nei e! Auwe! 

I aku o Kauhi: "Aole oe e ola ia'u, no ka mea, ua naha kou mai ia hai: "I aku 
o Kahalaopuna: "E moe mai oe e ke kane a i naha ka mai, pono hoi kau pepehi ana." 
Lclc hou o Kauhi pei)ehi, a kokoke make loa o Kahalaopuna, ia \va kau hou mai o Ka- 
halaopuna i ke oli : 

Kuu kane mai ka ca a Kawiliwih, 

Mai kc kuhi la i Mahinauli. 

Ka uli o ka ili manao i ke hoa. 

Auwe ! E manao aku ana au o ka naulu, 

O ka makani i ke alo o Pokiikaua, 

Kuu kane Hula i Mana e! 

.\ kukui au a ka hewahewa. 

Ku wan nana i laila, 

Ha nana ana wau e uwe, 

Haloi, haloi, kuu waimaka, 

Auwe ! Auwe kuu hoa e ! 

Ia wa, Icle mai o Kauhi hahau i ka laau, o ka make loa keia, kahea ae o Kahalao- 
puna : "Aloha oe, ho mai ka ihu, e ke kane, a hele ae au; e hai aku oe i na makua o kaua 
i kuu aloha." Olelo iho o Kauhi : "Ka! Waiho ka kau kauoha ia'u a mainoino oe, make 
oe ia'u." Ia hahau ana a Kauhi i ka laau, make loa o Kahalaopuna. Alako aku la o 
Kauhi a malalo o ke kumu lehua, uhi iho la i ka lau laau, a me ka opala, hana iho la a 
nalo, hoi aku la i kauhale. 

Lele ae la ka uhane o Kahalaopuna a luna o ke kumu ohia lehua, oli mai la : 

E keia huakai nui e hele ae la, 

E hele oukou a i o'u makua 

E hai aku oukou ua make o Kahalaopuna ; 

192 Fornandcr Collection of Hawaiian Polk-lorc. 

For she lies in tiie uplands of Pohakea, 
Beneath the lehua tree. 

Kahalaopuna saw the company of people as they were passing along the road, 
which was the reason why she chanted. At the close of the chant the people stood and 
listened, uncertain whether it was the voice of people, the wind, or the squeak caused by 
the rubbing together of trees. 

After a while Kahalaopuna chanted a second time, which made the people know 
that it was the spirit of a dead person ; so they continued on their way until they ar- 
rived at Manoa, where they informed the parents of Kahalao]nma of what they had 
heard. Upon hearing this the parents arose and went to the ])lace where their daugh- 
ter had been killed. When they arrived at Pohakea, they looked for the lehua tree 
where the body was hidden. At last they found it and they took up the body and 
with it they returned to Manoa, where they worked over it until she was restored to 
life and assumed her former self." 

The news of this restoration of Kahalao])una to life was carried to Koolau and 
to the hearing of Kauhi, who came up to see for himself, to pay her a visit and to beg 
to be loved again; but Kahalaopuna would not listen to him. This is the nature of this 

Legend of Uweuwelekehau. 

KU WAS the father and Hina was the mother of Uweuwelekehau, and Wailua, 
Kauai, was the land [of their birth]. Olopana was the first-born, then Ku came 
next, and the last of the family was Hina,' a girl. They lived in Wailua as 
chiefs and rulers of Kauai. After a while Olopana became displeased with Ku, so Ku 
set out and journeyed to Piihonua, Hilo, Hawaii, where he made his home. In this 
journey Hina, the sister, followed Ku, as she was much attached to him, and thus left 
Olopana in Kauai by himself. 

After they arrived at Hilo, Ku in accordance with the old custom took Hina to 
be his wife,' as he was of too high a rank to take any other woman to wife; and they 
became the king and queen of Hilo. Their bathing place was at the pool called Waia- 
nuenue. In course of time Hina conceived and gave birth to a male child, who was 
called Uweuwelekehau. At the birth of the child a great storm swept over the land; 
the thunder roared, the earth was shaken by a great earthquake, the lightning flashed, 
the rivers and streams were overflowed, the wind blew and the rain came down in tor- 

'This brief version of one of Oahu's popular legends 'The union of brother and sister for the maintenance 

omits much attending Kahalaopuna's recovery and sub- of rank was a recognized custom, being above the law, 

sequent events wherein judgment was meted out to her for it is not shown as practiced among the common 

slanderers. people. 

'Another Hina story, and the popularity of the name 'These were all accepted as proofs of recognition by 

finds its transmission from mother to daughter, an un- the gods of the high kapu rank of birth, an alii pio being 

common practice. the highest but one of the ten grades or ranks of chiefs. 

Legend of Uweinvclckcliaii. 193 

Aia la i ka uka o Pohakea, 
I ke kuniu lehiia la o lalo iho. 

Ua ike o KahahK>puna i ka huakai e hcle ana 111a ke ahmui, nohiihi, kana oli ana, 
a pan ke uli ana a Kahalaopuna, ku iho la ka huakai e hoolohe, i keia leo, he kanaka 
paha, he niakani paha, he uwi laau paha. 

Ekia oH ana a Kahalaopuna, maopopo ia lakou, he uhane ua make, nolaila, hele 
niai lakou a hiki ma Manoa. Oleic aku la i na makua, e like me ke oli a Kahalaopuna, 
a lohe na makua, hele mai la. A hiki lakou i Pohakea, a ke kumu lehua i waiho ai o 
Kahalaopuna, huai ae la, a hoi mai la i Manoa, hana ia iho la a ola, a like me manuia. 

Kui aku la ka lohe ia Kauhi ma Koolau, i ke ola o Kahalaopuna a hele mai la e 
nana, e ike, e aloha, aole o Kahalaopuna maliu aku, pela ke ano o keia kaao ana. 

He Kaao no Uweuwelekehau. 

OKU ka makuakane, o llina ka makuahine o Uweuwelekehau, o Wailua i Kauai, 
ka aina. O Olopana ka nuia, o Ku, kona muli, o Hina ko laua hope, he wahine 
o Hina, noho lakou i Wailua he mau alii no Kauai. A mahope, huhu o Olopana 
ia Ku, nolaila, hele o Ku a noho ma Piihonua i Hilo, Hawaii. Ma keia hele ana o Ku, ua 
hahai ko laua pokii wahine o Hina, ia ia, no ke aloha, a haalele ia Olopana ma Kauai. 
]\loe iho la laua ma ke ano moejjio, a noho iho la he kane a he wahine, lilo ae la 
laua he mau alii no Hilo, o ko laua wai auau o \^^aianuenue. Ma keia noho ana o laua, 
loaa o Uweuwelekehau; a i kona wa i hanau ai, kui ka hekili, nei ke olai, olapa ka uwila, 
kalie ka wai, hele ka ua koko me ka makani. 

Memoirs B. P. B. Museum, Vol. V. — 13. 

194 I'oniandcr Collection of Haivaiian Folk-lore. 

After Uweuwelekehaii was grown up into manhood it was seen tliat he was very 
handsome and pleasant to look upon. He was always accompanied by his two gods, 
Kane and Kanaloa. His bringing up was surrounded by many restrictions ; his house 
was sacred, people not being allowed to pass near it upon pain of certain death. 

In the meantime 01oi)ana lived on in Kauai, and he too in course of time was 
blessed with a child, a girl, who was called Luukia. Upon hearing that Hina had given 
birth to a male child, Olopana made oath that his daughter should marry no one 
except Uweuwelekehau. Olopana then commanded the people of Kauai that Uweuwe- 
lekehau when he comes shall come in a red canoe, having red sails, red paddles, accom- 
panied by large and small men in large and small canoes. When they see such a man 
come with these different things," then it is the sign of the great chief. 

One day near the month of October while Ku and Hina were living in their home, 
they were possessed with the desire to go up the Wailuku river for oopu and shrimps. 
In this ex])edition they took all their servants along with them leaving Uweuwelekehau 
alone with his attendants. After his jiarents had de])arted on their way up the stream 
Uweuwelekehau set out for the Kalopulepule river to sail his canoe. As he was in the 
river a small cloud ajJi^eared from the sea and came on uj) till it stood directly above 
the Wailuku stream when it came down in the form of rain, flooding the whole country 
and causing the stream to flow in a rush to the ocean, carrying Uweuwelekehau along 
in its flood. This carrying away of Uweuwelekehau by the flood was caused by Kane 
and Kanaloa. After he was thus carried out to sea some one went up and informed 
Ku of the matter and he and his company returned home and a search was made, but 
the boy could not be found. The parents then mourned for the boy. 

\^'hile in the sea Uweuwelekehau was changed into a fish through the power of 
Kane and Kanaloa, and l)y them taken to Kauai and left in a crevice in the rocks near 
the shore where the fish of Luukia was generally caught by her attendant, I'apioholo- 
holokahakai. The fish into which Uweuwelekehau was changed was of the kind called 
;//o«,^ a short stubby fish. 

Early the next morning when Luukia awoke from her sleeji she told her attend- 
ant, Papioholoholokahakai, to go down and catch her some fish for breakfast, as there 
was none ready for her morning meal. Papioholoholokahakai took uj) his net and pro- 
ceeded to the beach. After three casts of his net he found that he had caught nothing. 
Thinking that his charge would get angry with him he again made another attempt, 
when to his delight he caught a small stubby fish, and upon closer inspection he saw that 
it was a good fish. He then took the fish and placed it into a calabash with some water 
and proceeded home. When he arrived in the presence of Luukia, he handed her the 
calabash which contained the fish. Luukia looked at the fish and was made glad by the 
shape of the fish and took and gave it to her servants with the order that it be given 
good care. 

After the lapse of one day, on the second day, while Luukia and her attendants 
were asleep, the fish transformed itself into a human being, through the power of Kane 

*A royal progress in olden time was known by its 'Moa, trunk-fish (Ostracion camiiruiii). 

predominating red insignia. 

Legend of Uzvcinvclckcliau. 195 

A nui o Uweuwelekehau, he maikai kona kino a me ka helehelena kc nana akn, a 
niea ia pu no kona mau akua elua, o Kane a me Kanaloa. Ua kapu loa kona nolio ana, a 
me kona hale e noho ai, aohe kanaka maalo ma laila, ina ike ia kekahi mea, alaila, o ka 
make kona Iiope ponoi. 

A ia Olopana hoi e noho ana ma Kauai, ua hanau kana o Luukia, lie kaikaina- 
hine, a ua hoohiki ia na Uweuwelekehau e moe, a oia ke kane, no kona lohe ana ua 
hanau o Hina he heiki kane. F,ia ka Olopana olelo i mua o Kauai a i)uni: "Aole e nalo 
ka hiki o Uweuwelekehau c hele mai ana he waa ula, he ])ea ula, he hoc ula, he kanaka 
nui, he kanaka iki, he waa nui, he waa iki, oia ka hele a ke 'Hi." 

Noho iho la o Ku ma nic Hina, a kokoke i ka malama o Ikuwa pii i ke pani. wai 
oo])u, o])ac. i uka o ke kahawai o Wailuku. Ia lakou i pii ai me na kanaka a pau loa, 
koc o Uweuwelekehau me kona kahu, hele aku la o Uweuwelekehau nia ka nuiliwai o 
Kalo])ulepule e hooholoholo waa ai. Aia hoi ma ka moana mai, he wahi ao e pii mai 
ana, o ka hele no ia a kau ixmo i uka o Wailuku, o ka ua iho la no ia, a kahe mai la ka 
wai, a loaa o Uweuwelekehau, liio i ka moana. Na Kane laua o Kanaloa keia lilo o 
Uweuwelekehau i ka wai, ma keia lilo ana, pii aku la kekahi a olelo ia Ku ma, a hoi mai la 
e uwe ana me ka imi, aohe loaa. 

1 loko o ke kai, ua hoolilo ia o Uweuwelekehau i ia, c Kane a me Kanaloa, lawe 
ia aku la a Kauai, loko o ke kaheka kai, kahi e lawaia ia ai ka ia a Luukia, e Papio- 
holoholokahakai, kona kahu ponoi. O keia ia o ka moa, he ia opu keke ke nana iho, oia 
ke kino ia o Uweuwelekehau. 

Moe o Luukia i ka po a ao ae, i aku i ke kahu ia I'apioholoholokahakai : "E iho 
oe e kuu ia na kakou no ka aina kakahiaka, aohe ia a kakou e ai ai." Iho aku la o Pa- 
pioholoholokahakai me ka upena a hiki, lawaia iho la; aohe ia. Ekolu hana ana pela, 
aohe loaa iki o ka ia; manao iho la o huhu ia mai e ke 'Hi, hele Hon aku la kaee, hci ae 
la ua wahi ia opukeke nei, i nana iho ka hana, he wahi ia maikai o ke kino. Lawe ae 
la ia a loko o ka ipu me ka wai, a hoi aku la a hiki innui o Luukia, haawi aku la keia i 
ka i])u me kahi ia. nana iho la o Luukia a makemake, lawe ae la i ka ia nana, a kauoha 
aku la i ke kiai e malama. Hookahi la i hala o ka noho ana, a i kekahi 1;^ ae, hiamoe o 
Luukia a me ke kahu, oili ae la ka ia a lilo i kanaka, niamuli o ka mana o Kane laua o 
Kanaloa. A ala ae la o Luukia a me ke kahu, ia wa, hele mai la o Uweuwelekehau me ke 

196 Ponumdcr Collection of Haivaiian Folk-lore. 

and Kanaloa. When Lnnkia and her attendants woke up they saw a handsome young 
man coming- to them and immediately Luukia fell in love with him, for he was indeed 
very comely and pleasant to look upon. Luukia called Uweuwelekehau to come closer, 
whereupon they came together, though they did not know each other, for Kane and 
Kanaloa disapproved of their living together at this time. 

While they were living in this way, Olopana heard that Luukia was living with a 
husband ; so he became very angry because of the promise he had made, that Luukia 
should have no one else but Uweuwelekehau for her husband [not knowing that this 
very person was the man of his choice]. Olopana then gathered all the people of Kauai 
and ordered them to come before him to hear what he had to say about Luukia and her 
lover, and to see for themseh'cs who he was. As soon as the people came together in 
his ])resence, he asked Luukia: "Which would you rather have, the husband or your 
father?" "I will take mv husband," said Luukia. Olopana then ordered his chief of- 
ficer: "Take off everything from Luukia and leave her naked; also take oft' everything 
from her husband except his malo." 01o])ana thought they were deserving of this ill 
treatment because his daughter had disobeyed him. Olopana then told the peo])le of the 
whole of Kauai not to take these two into their homes nor give them food or clothing. 
He also commanded that they go to Mana and live, a place of spirits; no human beings 
lived there. 

lyUukia and LTweuwelekehau therefore left Wialua and journeyed to the land 
to which they were commanded to go and live. When they reached the plains of Li- 
hue, Luukia began to wee]:) and to show signs of complaint against her father for forc- 
ing her to go naked. \\'hen Uweuwelekehau saw this he said: "Don't weep; have 
patience until we reach that hill, where you will lind a ])a-u." When ihcy arri\-ed at 
the hill, they found several pa-u and all manner of kapas, which furnished them with 
all their wants and thus covered their nakedness. After they left the place Luukia again 
began weeping because she was hungry. Her husband then said to her: "Have a little 
patience until we reach that hill, Kohoaea, where we will find food and meat." Upon 
arriving at the hill they found food and meat which they ate until they were satisfied. 
From this i)lace they continued on their way until they came to Mana, where they made 
their home. 

Mana, as has been said, was the land where the spirits lived; no human beings 
lived there ; no food of any description grew in the place ; the only things that grew in 
the ])lace were wild shrubs and weeds. It was also a place avoided by people, lest they 
be destroyed by the spirits, and it was for these reasons that Luukia and her husband 
were sent here. 

During the night, as they slept, a house was built over them, food was pro- 
\'ided, animals were brought to the place and all their needs were supplied them. When 
they woke u]) the next morning Luukia was surprised to see these different things. The 
two lived on in peace in the place from this time on. 

When the fishermen who were out in their canoes saw the light burning they 
came ashore and were entertained by Uweuwelekehau, food and meat were given them 
as well as kapas and other things. Through his great kindness he stole the hearts of 

Legend of U7vcii7vclckcliau. 197 

kino maoli ; ma ka nana aku o Lnukia i ke kino, ua konio kona nianao no ka niaikai o ke 
kino a me ka nani ke nana aku. Nolaila, kaliea aku o Luukia ia Uweuwelekehau, e hele 
mai a kokoke; ia \va ua hui laua, aka, aole nae he moe kino, no ka mea, ua paa i ka 
niana o Kane a me Kanaloa. 

Ia laua e noho ana ma ia ano, lohe aku ka o OIoi:)ana, ua loaa ke kane a Luukia, 
aole hoi o kana kane i makemake ai o Uweuwelekehau, nolaila, houluulu ia n Kauai a 
jmni e hele mai ma kahi o Olopana e nana ai ia Luukia a me L'weuwelekehau. A akoa- 
koa mai la na mea a ])au loa i nuia o Olopana, ninau aku la o Oloixma ia Luukia: "O ke 
kane o ka makua mahea oe?" "Ma ke kane au," wahi a Luukia; i aku o Olopana i 
kona ilanuiku, e lawe ae oe i ko Luukia man ]iono a ])au loa, a waiho olohelohe iho ke 
kino, ])ela ke kane, a koe ka male. Ma keia hoomainoino ana a Olopana, ia Luukia a 
me Uweuwelekehau, ua hookuu ia laua me ke olohelohe o na kino. Ua papa o Olopana 
ia Kauai a ])uni, aohe mea e hookijja ia laua, i ka ai, i ke kapa. A ua kijjaku o Olopana 
ia laua e hoi i Mana e noho ai, he moku akua ia, aohe mea noho ilaila. 

Nolaila, hele aku la o Luukia me Uweuwelekehau, mai W'ailua aku a hiki i ke 
kula o Lihue, uwe iho la o Luukia me ke kaniuhu, no ka hele wale o ke kino aohe kapa. 
I aku o Uweuwelekehau: "Mai uwe oe, e lioomanawanui a kela ])uu, aia i laila ka pa-u." 
A hiki laua, e ahu ana ka jxi-u a me ke kapa, i laila, ])au ka hemahema i ke ka])a a me 
ka i)a-u. Uwe hou o Luukia o ka ])ololi ; olelo aku ke kane: "E lioomanawanui a kela 
l)uu ( oia o Kahoaea ) aia i laila ka ai a me ka ia." A hiki laua i laila, e ahu ana ka ai a me 
ka ia ; ai iho la laua a maona, hele aku la laua a hiki i Mana, noho iho la. 

No Mana. He aina akua o Mana, aohe kanaka o ia aina, he aina ai ole, aohe 
mea ulu, he aina nahelehele, he aina mehameha ; nolaila, makau na kanaka ia aina o pan 
i ka ai ia e ke akua, a nolaila o Luukia me ke kane i kiola ia ai i laila. 

I ka po, moe iho la laua, ia wa, ku ana ka hale, ka ai, na holoholona, na mea ;i 
pan loa, a ao ae, nana iho la o Luukai i keia mau mea. 

Pela laua i noho ai i Mana, o ka poe hoi e holo ana ma ka waa ike mai la i ke 
ahi e a ana i uka, pae mai la, hookipa o LAveuwelekehau i ka ai a me ka ia, ke kapa, 
pela kona ume ana i ka naau o na mea a pan loa e holo aku ana i Mana. /\ lilo iho la ia 

198 Ponuuidcr Collect ion of IJaz^'aiiaii I'olk-lorc. 

these people who came to Alana, causing many of them to come and Hve there, and 
through their hd^or turned the waste land into a rich and comfortahle place. By this 
time these doings were reported to Olopana who was still at W'ailua. In order there- 
fore to see these things for himself and also to make up with his daughter and son-in- 
law, for news had also come to him that this i^erson was Uweuwelekehau himself, he- 
cause the latter had informed his wife and the peo]jle in Mana as to his identity, Olopana 
set out for Alana, with the purpose not only to make u]), ])ut to make his son-in-law and 
daughter the king and queen of Kauai. 

The news of Uweuwelekehau heing alive and in Kauai was not hy any means con- 
fined to that island alone, hut it was also carried to Hawaii and to Ku and Hina. They 
therefore came to Kauai with their servants, in large and small canoes, having red sails, 
red cords, red ])addles, red seats, red hailing cups and red men, and with everything 
needed for the voyage. 

When the peo])le from Hawaii arrived they were met by a great host of people 
at Mana and great festivities were had. That night for the first time were the two cov- 
ered by the same kapa, for Kane and Kanaloa were i)leased to remove the kapu placed 
over their charge. 

Uweuwelekehau and Luukia were at this time declared the king and Cjueen of 
Kauai. Among their first acts to commemorate their great fortune were the planting 
of the grove of coconut trees at Kaunalewa and the building of the temjjle of Lolomauna. 

This is the end of this legend." 

Legend of Kalaepuni and Kalaeliina. 




'^ '^ ALAN IPO and Kamaelekapu were the father and mother of Kalaepuni and Ka- 
laehina. Kalaepuni was the elder and Kalaehina was the younger. They were 
born and raised in Holualoa, Kona, during the reign of Keawenuiaumi, king 
of Hawaii. Regarding Kalaepuni : he was a very mischievous boy and one who was with- 
out fear. At the age of six he was able to whip all his playmates and his strength devel- 
oped from that time on until he reached the age of twenty years, at which time Kalae- 
puni became famous' over the whole of Hawaii for his great strength. At twenty he 
determined to kill all the young chiefs of Hawaii,' those who were of very high blood 
as well as those of low blood, both big and small, even the mere sucklings. In his plan to 

'The recurrence of the names Olopana and Luukia, 'Strength, especially if combined with skill, ever called 

and the flood incident, prominent in the history of Moi- forth Hawaiian admiration. 

keha (Vol. IV, page 156 of these Memoirs ), again illus^ ^Gaining fame fed Kalaepuni's ambitions for ruling 

trates the free use by the bards of popular characters power so that he souglu to remove all likely opponent.s. 
and plots for repetition in their stories. 

Lcii^cnd of Kalacpiuii ami KalacJiiiia. igg 

aina i aina kanaka, a me ka waiwai, kui aku la ka lono a k)lie o Olopana i W'ailua, holo 
inai la o Olopana e ike ia Luukia a me Uweuwelekehau. No ka mea, ua hai o Uweuwe- 
lekehau i kona moolelo ia Luukia a me na kanaka, a ua hai no hoi i kona inoa ponoi, o 
ia o Uweuwelekehau. Ma keia lohe ana o Olopana, o kana keiki no keia kane a Luukia 
o ia kona kunni i hele ai e ike, a e hoolilo i alii no Kauai. 

Kui aku la ka lohe i Hawaii a lohe o Ku me Hina, a holo mai la, he waa nui, 
he waa iki, ke kanaka nui, he kanaka iki, he waa ula, he i)ea ula, he kaula ula, he hoe 
ula, he noho ana ula, he ka ula, he kanaka ula, a me na mea a pau loa. 

Akoakoa na mea a pau ma Mana, ia wa, akahi no a launa kino o Uweuweleke- 
hau me Luukia, no ka mea, ua ka]m ia Kane a me Kanaloa. 

A lilo ae la laua he mau alii no Kauai, ma ko laua noho ana i laila i kanu ia ai 
ka niu o Kaunalewa, a me ka heiau o Lolomauna a pela ka hope o keia kaao ana. 

Kaao no Kalaepuni a me Kalaehina. 



OKALANIPO ka makuakane, o Kamaelekapu ka wahine, o Kalaepuni ka mua o 
Kalaehina ka muli, a o Holualoa i Kona, Hawaii, ka aina : o Keawenuiaumi ke 
'lii o Hawaii ia wa e noho ana. No Kalaepuni. He keiki kolohe loa ia a me ka 
makau ole, eono ona mau makahiki, hoomaka oia e pepehi i kona poe hoa paani; mai 
laila ka pii ana o kona ikaika a hiki i ka iwakalua o kona mau makahiki. Lilo ae la o 
Kalaepuni i mea kaulana ma Hawaii a puni, manao iho la ia e pepehi i na keiki alii a 
pau loa o Hawaii, mai ka mea nunui a ka mea liilii loa, a ka mea e omo ana i ka waiu. 

200 I'oniaiulcr i'ollccfioii of FJa^vaiiaii I'olk-Iorc. 

kill all the chiefs he did not intend to kill Keavvenuiamui, because, as he reasoned, Kea- 
wenuiaunii was already well on in years. But Keawenuiaumi' was afraid of Kalaepuni 
and he made his plans to escape and to get out from the presence of Kalaepuni. 

Shortly after the events narrated above, Kalaepuni went out fishing with some 
of Keawenuiaumi's fishermen to the fishing grounds outside of Kalahiki; they went out 
shark fishing. After some of the bait was thrown out the sharks began to gather under 
the canoe, when the baited hooks were let down and several sharks were caught and 
hauled into the canoe. While Keawenuiaumi's men were hauling the sharks up, Kalae- 
])uni jumi^ed out amongst the sharks that were gathered under the canoe and began to 
fight them/ killing them all. After killing all the sharks, Kalaepuni began boasting, say- 
ing: "Henceforth I shall use my hands as hooks for catching sharks and shall make all 
sharks as dust in my hands." 

After they had been fishing for some time they returned and landed their canoe 
at Honaunau where a large kou tree was standing. This was a very large tree requir- 
ing three men to span its girth. Kalaepuni, however, took hold of the tree and pulled 
it up by the roots' as though it was but a blade of grass, so resistless was it. After 
])ulling up the tree he again boasted, saying: "I am going to turn my hands into an axe 
for the cutting down of trees for canoes in Hilo." 

Because of these feats of great strength shown by Kalaepuni before the king, 
Keawenuiaumi became more and more afraid of him and he went and hid himself in a 
])lace back of the Hualalai mountain, between Maunaloa and the Kona mountain. The 
])lace after this became famous because it was here that Keawenuiaumi lived in hiding, 
near the Ahu-a-Umi" as can be seen to this day, lying back of the Kona mountain and 
in the eastern part of that district. 

Before Keawenuiaumi went off to hide himself, he left word with one of his 
servants, Maunaloa by name, as follows: "I am now on my way. If Kalaepuni comes 
while you are here, tell him that 1 am dead."' The servant consented to do this. Kea- 
wenuiaumi then de]:)arted on his way to the ])lace mentioned above. After the depar- 
ture of Keawenuiaumi, Kalaepuni arrived at the house and asked Maunaloa as to the 
whereabouts of the king. Maunaloa answered that the king was dead. Kalaepuni then 
took charge of the whole island of Hawaii and he reigned as king in place of Keawe- 

While Keawenuiaumi w'as in the mountain he one day said to his high priest,* 
Mokupane: "You nuist invoke the gods for the death of Kalaepuni that 1 may again 
reign as king of the whole of Hawaii." Soon after this request of the king was made, 
Mokupane the priest sent two forties of men to Kahoolawe on canoes to dig a welT ten 
fathoms in depth and to ])lace large rocks around the mouth of the well. The name of 

"This successor of Unii seems to have lost all his habitations, the purpose or object of which is not fully 

father's power and strength of character. known. 

'This act, showing courage anj skill, has its couiUer- 'A falsehnud ihat Kal.iriiuni quickly took advantage 

part in various traditions. In this case it materially of, as his successor, 

aided his game of bluff. 'Evidently a period of quiet meditation induced sober 

'.-K story indicative of his great strength, aimed to ad- second thought tliat called for prie^lly .aid to strengthen 

vance his fame and interests, and intimidate the king. the throne. 

"This memorial pile of king Unii, on the plateau of "Well digging was uiuisual among llawaiians. Prob- 

central Hawaii at an elevation of some sooo feet, is ably the only instance known up to the dawn of civiliza- 

remarkable in several features. It not only is the sole tion in these islands, was the attempt by Kamehameha 

structure of the kind, of hewn stone, hut isolated from to sink a well near the south point of Hawaii. 

Legend of Kalae/^iiiii ami Kalaeliiiia. 201 

A o Keaweniiiaunii hoi, aole ona nianao e pepehi, no ka niea ua kokoke niai kona \va 
elemakule ; nolaila, waiho wale kona nianao ia Kaewenuiaunii. Aka, ua komo ka makau 
o Keawenuiaunii ia Kalaepuni, a nianao iho la e mahuka niai na inaka aku o Kalaepuni. 

Maho])e o laila, holo aku la o Kalaepuni me na lawaia a Keawenuiaunii, ma waho 
ae o Kalahiki, he kupalupalu niano ka lakou lawaia. A makaukau na mano a pan loa 
nialalo o na waa o lakou, huki na lawaia a Keawenuiaunii i ka niano i luna o na waa, lele 
iho la o Kalaepuni i waena o na mano, a ])epehi ihf) la i na niano i laka niai ma kc kupalu 
ana, a lanakila o Kalae])uni nialuna o na mano a ])au loa. Alaila, olelo iho o Kalaeinmi 
i kana olelo kaena j^enei : "Ma keia hope aku, e hoolilo ana wau i o"u man lima i makau 
kihele mano! A e hoolilo au i na mano a ])au, i lehu i loko o kuu polio lima." 

A pan ka lawaia ana, hoi aku la lakou a ])ae ka waa ma Honaunau, e ku ana he 
kuniu kou nui i laila, o ka nui o ua kou la, ekolu kanaka e npo mc na lima, alaila, i)uni 
kona kino. Lalau iho la o Kalaeinmi i ke kumu kou a huhuki ae la, ua like me ka mauu 
opala ia ia, ka maunu a uaua ole ke huhuki ae. Alaila, waiho iho la ia i kana olelo kaena, 
penei : "E hoolilo ana au i o'u man lima i ko'i kua waa no Hilo." 

A no keia man niea a Kalaepuni i hoike ai iniua o ke 'lii, o Keawenuiaunii, makau 
iho la o Keawenuiaunii, a mahuka aku la a noho ma ke kua o ka iiiauna o Haulalai, 
ma waena o Maunaloa a me ka niauna o Kona. Ua kaulana ia walii i noho ia e Keawe- 
nuiaunii, o ia o Ahu-a-Umi a hiki i keia la, e waiho la ma ka manna o Kona, ma ka 
Hikina o Kona. 

Maniua ae o ka mahuka ana o Keawenuiaunii, waiho iho la ia i kana olelo i ke- 
kahi kauwa ana, ia Maunaloa: "Eia wau ke hele nei, i noho oe a i hiki niai o Kalaepuni, 
olelo aku oe, ua make au." Ae aku la ke kauwa, hele aku la o Keawenuiaunii a noho i 
kahi i olelo mua ia maluna ae nei. A hele o Keawenuiaunii, hiki o Kalaepuni a ka hale, 
ninau ia Maunaloa, olelo niai o Maunaloa: "Ua make." Alaila, lawe ae la o Kalaejjuni 
ia Hawaii i loko o kona lima, a lilo iho la ko Keawenuiaunii noho ana alii ia ia. 

Ia Keawenuiaunii e noho ana i ka mauna, olelo aku la ia i kana kahuna, ia Moku- 
pane: "E anaana oe ia Kalaepuni a make, i lilo hou au i alii no Hawaii a puni." Mahope 
o keia olelo a ke 'lii i ke kahuna, hoouna aku la o Moku|)ane i elua kanaha kanaka i Ka- 
hoolawe, nialuna o na waa, e kolii i jninawai, he umi anana ka liohonu, a c lioopuni o 

202 Poniaiidcr Colled inn of Ilaivaiiau I'olk-lorc. 

tlie land where they were to dig the well is known as Keanapou and it is there to this day. 
After the well was dug and the rocks put in place, an old man and his wife were placed 
in charge of it; they were fisher folks. 

When the two forties of men were ready to return to Hawaii, Mokupane the 
priest instructed the old cou])le, saying: "If a very large man with locks of hair that arc 
as long as a bunch of oloiia'" should come while you two are here, that is the man for 
whom this well has been prepared and here he must die. When he comes give him all 
your fish so that after he shall have eaten the fish he will be very thirsty. When he asks 
of you for some water don't give him any, but direct him to this well." After these in- 
structions were imparted by the priest, he and the men returned to Hawaii, where the 
l)riest began to invoke of the gods for the death of Kalaepuni. 

Soon after Mokuj^ane began on his prayers it was re]:)orted all over Hawaii that 
great schools of sharks were being seen daily at Kauhola ofif the coast of Kohala. When 
this was reported to Kalaepuni he at once entertained a strong desire to go to Kauhola 
and have some sport with the sharks, as it was his chief delight to kill them. 

After Kalaepuni had arrived at Kohala and set foot at Kauhola he saw a large 
number of ]ieople gathered at the place looking at the sharks. When Kalae])uni saw them 
he jumijed in and began to fight the sharks, killing a good many of them. While Ka- 
leapuni was busily engaged in his fight with the sharks he did not notice how he was 
being carried away from land by a strong current into the channel of Alanuihaha.'^ 
After being in the sea for three nights and three days he landed at Keanapou'" in Kahoo- 
lawe. When he reached the shore he looked about him and saw a small house, near by, 
to which he then went. Upon arrival at the place he looked and saw an aged couple 
who greeted him, which greeting he returned. The old people then asked him: "Did 
you come from the sea?" "Yes," said Kalaejumi. "I have been three days and nights 
in the sea before I landed here." Kalaepuni then asked the old people: "Have you any 
food?" The old people said: "No, there is no food in this place. The only food that 
you can get in this place is what is brought here in canoes. When any one comes from 
Honuaula"' or Ukumehame," then we get food. The only food that grows here is the 

Kalaepuni then looked up and saw a shelf with some fish being put out to be dried 
and asked: "Who owns that fish?" "We do," answered the old people. Kalaepuni then 
asked them: "May I have some fish?" The old people then gave him all the fish and 
Kalaepuni began to eat them until he had finished the whole lot. Kalae]Hmi then asked : 
"Ts this all the fish you have?" The old people said: "We have two calabashes of 
pickled ones left." Kalaepuni then took the fish from the two calabashes and devoured 
them all. After this Kalaepuni became very thirsty and so asked of the old people for 
some water. The aged couple then said: "We have no water. The only water we have 
here is the salt water. Fresh water can imly be had after a rain storm; but salt water 
is our only water; it is in a well." After this Kalae])uni went and climbed down the 
well to take a drink. 

"Olonu, a slinib (Toucluirdia Intifnlia) that was cul should land the object nf his prayers at the jilaee de- 

tivated (or its higlily prized liber fur twine and fish-nets. signed for his demise. 

"The cliannel lielvveen Maui an<l Hawaii. "Prodiictivc valleys near Lahaina, Maui. 

"Fate seems to be coming the priest's way, that "Kiil'iila, a vegetable root eaten only in times of great 

scarcity of food. 

Lci^ciul of k'alacf'Uiii and Kalacliiiia. 203 

luna i na ])()haku nunui loa. O ka aina i kohi ia ai ka ininawai, o Keanapou i Kahoo- 
L'lwe, aia no ke waiho la a hiki i keia la, hoonoho ia iho la, he eleniakule me kana wahine 
i na pnnawai nei, he man lawaia lana. 

A makankan ka hoi o na kanaka kanaka elna i Hawaii, olelo aku o Moknpane, 
ko kahnna i na eleniakule: "F< i noho olua a i hiki mai he kanaka nui, ua aki ia ka lau- 
(iho, ua like ka loihi me ka pu n ke (ilona, alalia, o ke kanaka ia nona keia ])nna\vai, a 
maanei oia e make ai. A hiki mai i n olua nei, haawi aku olua i ka ia a i)au loa ia ia, nana 
ia e ai a make i ka wai, a i nui mai ia olua i wai, mai haawi olua i ka wai, kuhikuhi aku 
iilua i ka wai i ka luawai nei la." Mahojie o keia olelo ana a ke kahuna, hoi aku la lakou 
a hiki i Hawaii, ia wa, hoomaka o Mokupane i kana pule anaana no Kalaeimni. 

Mahope o keia pule ana a Mokupane, ua kui ae la ke kaulana o ke ku ana o ka 
mano ma Kauhola i Kohala, ma na wahi o Hawaii a jnmi, a lulie o Kalaepuni, kupu ae 
la kona manao, e hele e lealea me ka mano ma Kauhola, no ka mea, ua olelo ia, o kana 
l)uni ka hakaka me ka mano. 

A hiki ia i Kohala, a hehi i luna o Kauhola, e paapu ana na kanaka i laila, e nana 
ana i ka mano, ia wa, lele o Kalaepuni i lalo a hakaka me ka mano. nui na mano i 
make ia ia, ma keia hakaka ana. No ka nanea loa o Kalaepuni i ka hakaka me ka 
mano, ua ike ole ia i ke ko a ke au i Alenuihaha, ekolu po, ekolu ao, i ka moana, pae i 
Keanapou i Kahoolawe, nana aku la ia, he wahi hale e ku ana, hele aku la ia a hiki ilaila. 
Nana aku la o Kalaepuni, he eleniakule a he luahine e noho ana, aloha mai la laua, aloha 
aku la o Kalaepuni, ninau mai laua: "Ma ka moana mai nei oe?" Ae aku o Kalaepuni: 
"Ae, ekolu po, ekolu ao. hiki mai la au ianei." "I aku o Kalaepuni, aohe ai a olua?" 
Hoole mai laua: "Aohe ai o keia wahi, aia koonei ai i ka ihu o ka waa, ina e holo mai 
ka waa mai Honuaula mai, a mai Ukumehame mai, alalia, ola keia wahi. He ai no koo- 
nei, o ka ai kamaaiana no, o ke kupala." 

Alawa ae la o Kalaepuni i luna, a ike i na haka ia e kaulai ana, ninau aku la: 
"Na wai keia ia?" "Na maua no," wahi a na eleniakule. Nonoi aku la o Kalaepuni ia 
laua: "Xa"u kekahi ia." Ae mai la laua, noke aku ana o Kalaepuni i ka ai i ka ia, a pan 
ia ia. Ninau hou o Kalaepuni: "Pan mai la no ka ia?" I aku laua nei: "Elua ipu ia 
niaka i koe, ua liu i ka paakai." Lalau aku la no o Kalaepuni, a noke aku la a pan ia 
man ipu ia. Ia wa, makewai o Kalaepuni, nonoi aku i wai i na eleniakule, hoole mai na 
eleniakule: "Aohe o maua wai, hookahi no wai o keia wahi, o ka wai kai. A o ka wai 
iiiaoli, aia a ua ka ua naulu, alaila, loaa koonei wai maoli, a o ka wai kai, oia koonei 
wai man. i eli ia i loko o ka lua." Mahope o keia kaniailio ana, hele aku la Kalaepuni a 
ilii) i lalo o ka pnnawai i eli ia ai, e inn wai. 

204 {'oniainlcr Collccfion of fhra'aiiaii ]-olk-lorc. 

While Kalaepuni was drinking the water in the well, the old people began to roll 
down the rocks that were around the mouth of the well. After the back of Kalaepvmi 
was covered with rocks he would move and the rocks would roll off; but the two kept 
on rolling the rocks until the well was almost filled up, without killing Kalaepuni. In 
all this Kalaepuni still kept on drinking and as the water was covered over with the mcks 
he could get but very little. 

When Kalaepuni saw that the two were r)ent on killing him he called out: "I am 
going to kill you two." He then began to turn and twist out of the rocks until he had 
freed himself. When the old people saw that they would get killed if Kalae])uni couUl 
get to the top, the old man ran away. When the old woman saw this she called out: 
"Are you going to run away? Is it not best to continue the fight until the enemy is 
killed? Do you suppose that you could save yourself by running? "S'ou will get killed 
if you run and you will get killed if you stay, for with this great strength none will 
ever escape." With all this the old man kept on running and he never once turned 
back. The old woman, however, kept on rolling down the rocks till one hajjpened to 
strike Kalaepuni on the head killing him. 


Relating to Kalaeiiina. 

We can see in the above story that Kalaepuni must have been a very brave and 
fearless man and also that he was very powerful. In this cha])ter we will speak of his 
younger brother Kalaehina. 

Before the death of Kalaepuni at Keanapou, on Kahoolawe, and while he was 
still king of Hawaii in place of Keawenuiaumi, he ordered the jieople from one end of 
Kona to the other to go with Kalaehina and haul down canoes at Kapua, a place in 
South Kona next to Kau. In this expedition Kalaehina was placed in charge. There 
were as many canoes as there were minor districts in Kona. When they arrived at the 
])lace where the canoes were lying, there were six of them, there being six minor dis- 
tricts in Kona, Kalaehina then said to the peojjle: "\'e servants of my older brother, 
Kalaejmni, hear me: the district that will get its canoe down to the shore first, its peo- 
])le shall be the favorites of Kalaepuni." 

Upon hearing this the people of the respective tlistricts then began to haul the 
canoes until they came to a cliff' about six yards high at a place called Nawaahookui'"' 
where all six canoes got stuck fast, not one being able to get down to the beach. 
Therefore the people left the canoes where they were and returned to Kalae])uni. When 
Kalac])uni saw the peo])le he asked: "Where are the canoes?" Kalaehina re])lied: "We 
hauled them until we could not get them past a certain place by a cliff and we have left 
them there all stuck fast." When Kalaepuni heard this he became very angry at his 
younger brother and said to him: "Did 1 not i)ut you over all the men? Why did you 
not make them carry out my orders ? You must therefore go and haul them down by 

"Tlie name irulicatus iIk- iiicidunl, "canot-s stuck fast." 

Lc'^ciul of KalacpHiii and Kalacliina. 205 

A inu o Kalaejutni i ka wai i lalo o ka lua, olokaa aku la na elemakule i ka jiohaku 
nui, a paa ke kua o Kalaepuni, oni ae la no lele ka pohaku, olokaa no laua nei i ka po- 
haku a kokoke e piha ka lua, owala ae la no o Kalaepuni lele liilii ka pohaku. Ma keia 
olokaa ana i ka pohaku, aole i make o Kalaepuni, aole i paa i na pohaku, aka, aole ia i 
kena i ka wai no ka paa e o ka wai i na pohaku. 

Ma keia hana a na eleniakule ia Kalaepuni, olelo aku o Kalaepuni: "E make ana 
olua ia'u." Oni ae la o Kalaepuni mai loko ae o na pohaku paakiki, a hemo ae la, ike 
na elcmakule, e make ana laua ia Kalaepuni ke pii ae i luna, nolaila, holo aku la ka ele- 
niakule kane. Kahea aku ka wahine: "O ka holo ka kau, kai no o ka hoomanawanui 
ae a make ka enemi, alaila, pono, a holo aku oe pakele, e holo no, a e make no, e noho 
no a e make no, o ka ikaika auanei keia e pakele ai ke holo aku." Ma keia olelo a ka 
wahine, aohe hoolohe mai o ke kane, o ka holo loa, aohe maliu mai i ka olelo a ka wa- 
hine, aka, hoomanawanui no ka wahine i ke kiola ana i ka pohaku, pa iho la ka lae o 
Kalaei)uni i ka pohaku, a make iho la. 



Ua MAororo ia kakou ma ka nana ana i ko Kalae])uni kaao, he kanaka koa loa 
ia a me ka makau ole, he kanaka ikaika loa, a ma keia kaao ana, no kona muli iho, oia o 
Kalaehina. Mamua ae o ka make ana o Kalaepuni ma Keanapou, i Kahoolawe, ia Ka- 
laepuni e noho ana ma ko Keawenuiaumi noho ana alii, o Hawaii. Kena aku la o Ka- 
laepuni i na kanaka, mai keia pea a keia pea o Kona, e hele me Kalaehina i ke kauo 
waa ma Kapua, aia ia wahi ma Kona Hema, e pili ana me Kau. Ma keia hele ana, 
ua hoonoho ia o Kalaehina i luna nui maluna o na mea a pan loa, e like me ka nui o 
na waa a me na okana o Kona. A hiki lakou i kahi o na waa e waiho ana, eono waa, 
eono okana, olelo aku o Kalaehina i kana olelo kuahaua: "E na makaainana o kuu kai- 
kuaana, o Kalaepuni, e hoolohe mai oukou, o ka okana e hiki e ana kana waa i kai, alaila, 
e lilo ia mau kanaka i ])unahele na Kalaepvmi." 

Kauo aku la ka okana mua i ka lakou waa, a hiki ma kekahi kipapali, o Nawaa- 
hookui ka inoa, eono iwilei kona kiekie. pela no ka hana a pau na waa eono, aohe waa i 
hiki loa i kai. Nolaila, haalele lakou i na waa, a hoi aku la a hiki i mua o Kalaepuni, 
ninau mai la o Kalaepuni: "Auhea na waa?" Olelo aku o Kalaehina: "Ua kauo mai 
nei makou a kahi i haalele aku nei, he wahi kipapali, aia i laila kahi i ili ai na waa a 
eono." A lohe o Kalaepuni, huhu loa iho la ia i kona kaikaina, olelo aku la: "Aole anei 
an i hoonoho aku ia oe i luna maluna o na kanaka a pau, a no ke aha la oe i hooponopono 
ole ai e like me ka'u olelo ia oe? Nolaila, o oe hookahi ke pii e kauo mai i na waa, o na 

2o6 Foniaiidcr Collection of Ilaii'iiiian J'olk-lorc. 

yourself. The rest of the people shall not go to assist you. and if you will not be able to 
get the canoes down you shall be a sacrifice for the temple." 

When Kalaehina heard the command given him by his older brother he was 
much frightened, for he believed that he was unable to get the canoes down. He, how- 
ever, began to study the matter and all that night and the next day he sjjcnt in making 
])lans as to how to overcome this most difficult matter. After at last hitting on a ])lan 
he went u\^ to the ])lace where the canoes were lying, took a look at them and proceeded 
to Kau. When he arrived in Kau he deceived the people, saying: "Ye people of Ivau, 
the king, Kalaei)uni has given me orders to tell you to go and haul the canoes down to the 
beach." When the people heard this they all started for Kapua. Upon arriving at the 
place, the people lifted up the canoes, carried them to a place from where they could be 
dragged to the beach and placed in the sea ; five of them were then i)addled to Kcauhou, 
where Kalaei)uni was stop])ing, while Kalaehina followed behind with the other canoe on 
his back, coming by the u])per road to Kainaliu. When Kalaei)uni saw this he praised 
his younger brother for being so strong. 

When the day of celebration of Kalaeinmi arrived the king displayed his brother's 
strength in the ])resence of all the people. Kalaehina took uj) one of the six canoes and 
threw it into the sea as though it was a spear, without much effort. A few days after 
this Kalaehina saw the king's chief steward chopping firewood, he picked u]i a stick of 
wood and struck it with his head, breaking the stick into small l)its, thus making the 
hard ohia ajjpear as nothing. 

When Kalaepuni saw how strong Kalaehina, his brother, was, he said: "My 
younger brother, we are indeed fortunate because of our great strength. I have be- 
come king of Hawaii through mv great strength, now I think it well of you to go to 
Maui and kill all the ofifspring of the chiefs of that island so that you can reign'" in 
l)lace of Kamalalawalu." Kalaehina agreed to this request of his brother. At the close 
of the kapu days set ai)art for the sacrifices of the tem])le in liawaii he set sail for 

When Kalaehina arrived at Hana, Maui, the people at the time were engaged in 
games of strength and skill of the king of Maui, Kamalalawalu, at the hill of Kauwiki. 
Great crowds of people were gathered and the kapu sticks separating the king's palace 
from the people were put up. When Kalaehina saw them, he took them down" and 
boldly entered into the place reserved for the king. When Kamalalawalu the king saw 
these doings of Kalaehina he ordered the i)eople to juni]) on Kalaehina and kill him. As 
the peoi)le were about to place their hands on him, he swept them off their feet as though 
they were but ants, killing a large number of them." At sight of this great strength, 
Kamalalawalu was so afraid that he escaped to a pool of water at W^aianapanapa'" which 
lies in Honokolani, Hana, and this pool of water is there to this day. 

Kalaehina then became the king"" of Maui and he reigned in the place of Kama- 
lalawalu. This fact was reported from Hawaii to Niihau and his great strength and 
succession as king of Maui was the one topic of conversation. 

"Kalaehina, recognized as possessing great strength, ^'Waianapanapu, dazzling water, 

is designated an aspirant for the kingship of Maui. •"Kalaehina becomes king of Maui, as his brother be- 

"A defiant act, desecrating any premises indicated as came king of Hawaii, througli tlic litding in fear of the 

kapu, or sacred. rightful rulers. 

"Intimidating his opponents by feats of strength. 

Legend of Kakicpuni and Kalacliina. 207 

kanaka a pau e noho lakou aole make pii, a i hiki ole na waa ia oc, alalia, kau ia oe i 
kanaka no ka heiau." 

A lohe o Kalaehina i keia man olelo a kona kaikuaana, makau loa iho la ia, i 
ka hiki ole o na waa ia ia, noonoo iho la ia mai ka po a ao, niai ke ao a po, hele aku la 
ia a kahi o na waa i waiho ai, nana iho la a haalele, hele aku la ia a hiki i Kau. Malaila o 
Kalaehina i olelo ai me ka hoopunipuni, penei kana mau olelo i ko Kau poe: "E na ka- 
naka o Kau nei, i kauoha mai nci ke 'Hi, o Kalaepuni ia"u, e olelo aku ia oukou, e hele e 
kauo i na waa." A lohe na kanaka i keia olelo a Kalaehina, ia manawa, akoakoa koke 
mai lakou a kahi o na waa i kau ai, oia o Kapua. Hapai ae la na kanaka i na waa a 
kahi kupono e kauo ai, a lana i loko o ke kai. Hoe ia aku la elima waa ma ka moana, a 
hiki i Keauhou, kahi a Kalaepuni e noho ana, hookahi waa mahope me Kalaehina. O 
ia waa i koe mahope, auamo ae la f) Kalaehina a hele mai la mauka a hiki i Kainaliu, 
auamo aku la o Kalaehina a hiki imua o Kalaepuni kona kaikuaana, mahalo iho la o 
Kalaepuni i kona kaikaina no ka ikaika loa i ke amo waa. 

A hiki mai ka la hookahakaha o ke 'Hi o Kalaepuni, ia la i hoike ai o Kalaehina 
i kona ikaika i mua o na mea a pau loa. Lalau iho la ia hookahi waa o na waa eono i 
kauo ia mai ai, a pahee aku la i loko o ke kai, me he ihe la, a me he mea ole la ia ia. 
Nana aku la o Kalaehina i na ai])uupuu a ke 'Hi, e kaka wahie ana, lalau iho la ia hoo- 
kahi pauku wahie, a hahau iho la i kona poo, a okaoka Hilii loa, lilo iho la ka paa o ka 
ohia i mea ole. 

No keia ikaika o Kalaehina, olelo mai o Kalae]:)uni : "E kuu kaikaina, pomaikai 
kaua, i ko kaua ikaika nui. Lilo ae nei an i alii no Hawaii nei ma kuu ikaika, e alio e 
holo oe i Maui e luku i na pua alii o laila, a e noho alii ma ko Kamalalawalu wahi." Ae 
aku o Kalaehina i ka olelo a kona kaikuaana, a Kalaepuni, noho iho la ia a hala na la 
kapu heiau o Hawaii, a hala ia, holo aku la ia i Maui. 

A hiki o Kalaehina ma Hana i Maui, ia wa, he aha mokomoko ka ke "Hi o Maui, 
a Kamalalawalu ma ka puu o Kauiki, e akoakoa ana na kanaka he lehulehu, me ka pulou- 
lou kapu o ke 'Hi, ae aku la o Kalaehina maluna o ia kapu, lalau iho la i ka puloulou, a 
lilo i mea ole i loko o kona mau lima. A ike o Kamalalawalu ke 'Hi i keia mau hana a 
Kalaehina, kena ae la ia i ka lehulehu, e lele maluna o Kalaehina a pepelii. A makau- 
kau ka lima o ka lehulehu e ]:)ei)ehi ia Kalaehina, ia wa o Kalaehina i pulumi ai me kona 
mau lima i na kanaka, e like me na naonao Hilii loa, e kuolo ia ana, pela ka hana ana 
o Kalaehina ia lakou. Ma keia hana a Kalaehina, ua makau o Kamalalawalu, a ma- 
huka aku la a noho ma ka punawai o Waianapanapa, aia ia wahi ma Honokolani ma 
Hana a hiki i keia la. 

Lilo ae la o Kalaehina i alii no Maui, ma ko Kamalalawalu noho alii ana, kui aku 
la keia kaulana mai Hawaii a Niihau, i ka ikaika o Kalaehina a me kona noho alii ana 
no Maui ma kahi o Kamalalawalu. 

Legend of Kapakohana. 

KAPAKOHANA was the strongest man on Kauai' and because of his s^reat 
strength he, too, was reigning in place of Ola," the great king of that island. 
When rumors of the great strength of Kalaehina reached him he became very 
anxious to meet Kalaehina. After making his preparations he set sail from Kauai and 
first landed on Oahu; from Oahu he set sail for Maui, landing at Honuaula, where he 
left his canoe and walked to Kipahulu. That night he slejjt at a house where he was be- 

The people of the place asked him: "Where are you going and where are you 
from?" He re])lied : "I am from Kauai and am on a journey of sight seeing. I am 
going to Hana and from there 1 will make a complete circuit of the island of Maui. 
After that I shall return to Kauai." The people then said: "What a great i)ity that 
such a good looking man' like you should be killed by our ill-tempered king Kalaehina. 
You had better return home." Kapakohana said: "Will he then get angry with a per- 
son who goes quietly along the highway?" "Yes, he will get ajigry. He is the most 
violent tempered man and is also very powerful. He has destroyed most all the chiefs 
and warriors on the island and he i^ays homage to no one. Our king, Kamalalawalu, 
has escaped for fear of him." Kapakohana then (|uestioned them further: "What has 
he done to show that he is powerful?" "Here, he can pull u]) large trees by the roots, 
and he choi)s his firewood with his head when the stewards act slow. On the king's 
labor days the peo])le are not allowed'' to talk for they all fear him. That's it that you 
may know." Kapakohana then replied: "He is not so very strong then, seeing that his 
main strength is only in the pulling up of trees. With a few blows from my fists he 
will run away." The people with whom he was staying said: "'^'ou will not have any 
chance against him for he is very strong." Kapakohana remarked: "1 would be 
pleased to meet him in combat if he will say so." 

That night Kapakohana spent with his friends. On the next day he proceeded 
on his way and arrived at Kaiwiopele in Hema. In this journey the people with whom 
he had spent the night accompanied him,^ for they were anxious to see the combat. 

When Kapakohana arri\'ed in the presence of Kalaehina, Kalaehina looked up and 
saw a man standing before him. He then called out in a loud voice: "I will tear you up!" 
I will tear you up!" When Kalaehina was making this threat, the people took pity on 

'Kauai was noted for her celebrities, and the fame 'It is noticeable in these writings how the sympathies 

of her traditional strong men, her swift runners, her are drawn on for beauty of face and form, 

skilled astrologers and prophets, etc., form the theme of 'Kalaehina, in self conceit, evidently rules by might, 

many chants and stories. without thought of winning his subjects by a consid- 

"King Ola was a ruler of Kauai remembered for his erate course. 

beneficent deeds for the good of his people, in roads, =The visitor naturallv has the sympathy and well 

duches, etc., and is said to have built the temple of wishes of the residents, whose cause against an over- 

Hauola in the Waiawa valley to commemorate his bearing king he voluntarily espoused. 

recognition as of royal lineage, for, like Umi of Ha- «..□ ■ i j •■ i ^ .1 1 1 n: . r • 1 . 1 ■ 

waii, he had to prove his claim. '^''^8 '/ .f P°'' ^°g' '^"' "'^ '^'"^ '° ^"S^'"''' '"^ 

■^ opponent failed. 


Kaao no Kapakohana. 

OlA ko Kauai kanaka ikaika loa, a oia ke noho ana nia ko Oki wahi, ko Kauai alii 
nui. A lohe oia i ko Kakiehina ikaika, makemake iho hi oia c holo niai e hakaka 
me Kalaehina. Holo mai la ia mai Kauai niai a pae ma Oahu, mai Oahu mai 
a pae ma Honuaula i Maui, kau na waa i laila, hele aku la mauka a hiki i Kipahulu, 
ahiahi iho la, moe mahiila, i kau hale kamaaina. 

Ninau mai la kamaaina: "Mahea kau wahi hele? A mai hea mai nei oe." Qlelo 
aku keia: "Mai Kauai mai nei au, e hele ana i ka makaikai a hiki i I lana a ]Hini o Maui 
nei, alalia, hoi ia Kauai." 1 mai na kamaaina: "Minaniina wale ko kanaka maikai, i 
ka make i ke 'Hi huhu o makou, ia Kalaehina, e aho e hoi oe." I aku o Kapakohana: 
"lie huhu no ka ia i ka mea hele malie ma ke alanui." "Ae, he huhu no, he oi kela o ke 
kanaka huhu a me ka ikaika, ua noke ia na 'lii a me na koa, aohe puko moniona ia ia, a 
ua mahuka ke 'lii o niakou, o Kamalalawalu a holo, no ka makau." Ninau aku o Kapa- 
kohana: "Heaha na hoailona ikaika ona a oukou i ike ai?" "Eia, e hiki ia ia e huhuki i 
na laau nunui e ulu ana, a e hiki ia ia e kaka i kana wahie ma kona poo ( me he koi la 
ka oi), ke lohi ke kaka ana o na ai])uupuu. Ina he la koele, aohe pane leo, aohe walaau, 
nolaila kau ka well i na kanaka a pan nona, oia la i lohe oe." 1 aku o Kapakohana: 
"Aohe hoi ha he ikaika, he ikaika huhuki laau wale iho la no, ehia auanei au puupvm 
holo ia." I mai na kamaaina: "Aole oe e pakele, he ikaika auanei kela a kana mai." 
Olelo aku o Kapakohana i na kamaaina: "Ina e aa mai ia ia'u e hakaka maua, lealea loa 

Moe iho la lakou a ao ia i)o, hele aku la o Kapakohana a hiki ma Kaiwiopele i 
liana, ma keia hele ana o Ka])akohana, hahai pu aku la na kamaaina o kona hale i moe ai, 
e ike i ko laua hakaka ana. 

A hiki o Kapakohana i nuia o Kalaehina, nana mai la o Kalaehina a ike he ka- 
naka e hoea aku ana i mua ona. Kahea mai la o Kalaehina, me ka leo nui: "E nahae 
auanei! E nahae auanei!" Ia manawa a Kalaehina i kahea ai, ke aloha nei ka lehulehu 

Memoirs B. P. B. Museum, Vol. V. — 14. {20g) 

2IO Pomander Collection of Ihnvaiian Folk-lore. 

Ka])akohana, for they were sure that he would be killed. Kapakohana, howe\'er, fear- 
lessly held his ground. When he saw the people working and not a word could be heard 
from them, he knew that what he had heard was indeed true. Kalaehina then prei)ared 
himself to grapple with Kapakohana. When Kapakohana saw that Kalaehina was about 
to take hold of him he called out to the people to stop their work. 

Kalaehina then grabbed hold of Kapakohana and held him. Ka])akohana also 
reached out and held Kalaehina fast, this being Kapakohana's favorite method [of fight- 
ing]. The two then began to wrestle; first one would be on top and then the other 
would be on to]). This was kept up until Ka])akohana was almost exhausted. WHiile 
they were wrestling, Kapakohana was at the same time studying how he could o\'er- 
come his o]i])onent; at last he hit upon a plan, and that was to ])ush his opponent to 
the clifif of Kaihalulu, at the sea shore, near to Kapueokahi in Hana.' When they 
were directly on the clifif, Kapakohana made one last effort and they buth mlled over 
the clifi:' and fell into the sea, both going under. After a while Kapakohana came up 
with the dead body of Kalaehina. Kapakohana then j^roceeded to cut out the lower 
jaw of Kalaehina and showed it to the peo])le who were gathered at the ])each. When 
they saw the jaw" of Kalaehina, thev knew then that he was indeed dead. 

After the death of Kalaehma, Kamalalawalu again became the king of Maui 
and took u])on himself his former powers. The people of Hana urged upon Kapako- 
hana that he remain with them as their chief and that he rule over them in place of 
Kalaehina; but he refused." 

A few days after the death of Kalaehina, Kapakohana returned by way of Ho- 
nuaula to the jilace where his canoe was moored, boarded it and he set out for Molokai 
landing at the Kalaau point, where he s]ient the night. Early the next day he again 
set out and landed at Ulukou in Waikiki; from this place he continued on his way 
and by night of the same day he landed at Pokai, in Waianae. On the next morning 
he again set out and by dusk he entered the mouth of the Wailua ri\er, in Kauai, 
where he landed. 

That night while he and his people were getting ready for their evening meal 
the robber'" cannibal of Hanakajjiai arrived; he was on his way to kill and devour 
the people of Wailua. When Kapakohana saw the hairless cannibal he said : "What 
do you want coming here? Do you not know that I am the strongest fighting man 
on Kauai? W^hy are you not afraid of coming to this place?" The robber answered: 
"I don't know who you are, nor your strength. I did not come here to hear you talk. 
I came here on a different errand." Kapakohana then asked him : "What is your er- 
rand?" The hairless cannibal answered: "To eat you up first and then chew your 
bones until they are as fine as dust." Kapakohana then said: "I am ready for you 
then." Kapakohana then grabbed hold of the robber around the body and held him 

'Kapakohana's success in this close-matched struggle 'Such modesty was deserving of some public recog- 

was in being able to drown his man without himself nition by Kamalalawalu, the restored king, 

losing his grip under water. He perhaps had a diver's "^n olohc was a robber skilled in the lua, able to 

experience otherwise he took equal cliances in going hreak one's bones in wrestling. They were said to be 

over the clift together. hairless, and to oil their bodies to lessen the chances 

'This seems an unusual accepted corliticate of death ; of an opponent's grip upon them. This one had the 

but resembles Palila's act of taking the jawbones of his added faculty of cannibalism to his profession, 
three warrior antagonists as his trophies. 

l.cgoid of Kapakohana. 211 

ia Kapakohana i ka make ia Kalaehina. A hiki o Kapakohana i niua o ke alo o Kalae- 
liina a me na kanaka niahiai, nana aku la ia, aohe pane leo, aohe walaau, no ka mea, ua 
kau o Kalaehina i ke kanawai, no ka walaau. Ia wa, makaukau o Kalaehina e hopu ia 
Ka])akohana, a ike o Kapakohana ia anehenehe o Kalaehina, e ho])u ia ia, kahea aku la 
ia i na kanaka koele, ua oki ke koele. 

Ia manawa, lele mai la o Kalaehina a hopu ia Kapakohana, ])aa iho la, e puliki 
aku ana o Kapakohana ia Kalaehina paa loa, no ka mea, o ia ka I\ai)ak()hana mea ma- 
kaukau Ifia. Ia manawa hakoko laua me ka ikaika loa, maluna, nialalo, malalo, maluna, a 
aneane e pan ke aho o Kapakohana. I loko o ko laua wa e hakoko ana, noonoo iho la 
o Kapakohana, hookahi mea ]iono ia ia, e hooke ia Kalaehina, i ka jiali kahakai o Kaiha- 
lulu e kokoke la i Kapueokahi ma liana. A kupono laua maluna jwno o ka pali o Kaiha- 
luiu, Iclc pu aku la laua a elua i ka ])ali, a nalo i loko o ke kai, a mahope, ea mai la o Ka- 
pakohana, ua make o Kalaehina. Lawc pu mai la o Kapakohana i kc a auwae o Kalae- 
hina a hoike ae la i na kanaka o uka, maoi)opo iho la, ua make o Kalaehina. 

Mahojje o ka make ana o Kalaehina, lilo ae la o Kamalalawalu i alii no Maui, e 
like me kona ano mamua. O na kanaka o Hana, kaohi mai la lakou ia Kapakohana e 
noho i alii no lakou, e like me Kalaehina, hoole aku o Kapakohana. 

Alaila, hoi aku la o Kapakohana, a loaa na waa ona ma Honuaula e kau ana, ee 
aku la ia a holo i ka moana, a ]")ae ma Molokai, i ka lae o Kalaau, moe a ao ae, holo a 
l)ae mai ma Waikiki i Ulukou. la po a kau i Pokai ma Waianae, moe a kupono ka la, 
holo aku la a molehulehu, komo ma Wailua i Kauai, a pae aku la i uka. 

Ia lakou e makaukau ana e paina, hiki ana ka olohe aikanaka o Hanakapiai, e 
hele ana e ai i kanaka o Wailua. A ike o Kapakohana i ka olohe, olelo aku la ia: "Ea, 
heaha kau o onei o ka hele ana mai, aole oe i ike, owau ko Kauai nei kanaka ikaika i 
ka hakaka, a heaha kou mea i makau ole ai i ka hele maanei?" Olelo mai ka olohe: 
"Aole au i ike ia oe, a me kou ikaika aole h(~ii au i hele mai e hoolohe i kau olelo, he hana 
okoa ko'u mea i hiki mai ai ianei." Ninau aku o Ka])akohana: "Heaha ia hana au.''" 
W'ahi a ka olohe: "O kuu ai aku ia ia oe a pau, o kuu nan aku i ko iwi a waliwali, 
a okaoka, a lehu." I aku o Kapakohana: "Ua makaukau wau ia mau mea au c olelo 
mai la." Ia wa, lalau o Kapakohana i ka olohe, me ka puliki a paa loa i kona kino, aka, he 

212 I'oniandcr Collection of Hazvaiian Folk-lore. 

fast, but this was notliin,c; to the cannibal. They then lje.c?an to wrestle until Kapako- 
hana was held by the cannibal and was so exhausted that he began to grow faint. 
Kapakohana, realizing that he would get killed if they were to keep on with the fight," 
asked of the cannibal that they become friends and to come and go to visit each other 
and partake of cooked taro.^" 

At this request the hairless cannibal of Hanakapiai agreed to be friends and al- 
Idwetl Ka]iakohana to get up and to cease the combat. Thinking that Kapakohana 
was honest in his intentions the robber canjiibal became careless at nights and grew 
less watchful. One night while he was fast asleep, Kapakohana and two forties of 
his men came and surrounded the house of the cannibal with nets and ropes and pre- 
pared to catch him. 

While the men were engaged in their work, the cannibal rose and sat up, for 
he was disturbed by the sound of the voices of the men outside of the house. He then 
looked out and saw the people setting their nets ; he then studied a plan as to the best 
means of getting out. Instead of trying to get out by the doorway he climbed up to 
the roof and tore open the top of the house and made his escape by taking hold of a 
branch of the kukui tree which grew close to the house. There he sat and listened to 
the talk and the orders that were being given by Kapakohana, to make ready and set 
the house on fire so as to kill the hairless cannibal. When he heard this, he said to 
himself: "1 am going to kill you all and eat you up, from the smallest to the largest 
of you." He then jumped down from the tree and crawled uj) to the men and began 
killing and eating them. He kept this up until he came up to Kapakohana. When Ka- 
pakohana saw the canni])al he jumped at him and held him by the throat. The fight 
was continued from the rest of that night and all the next day until just as the sun was 
sinking in the sea the cannibal was at last made fast and held to the ground. Kapa- 
kohana, then reached out for his war club and struck the cannibal in the tcmj^le a 
couple of times, depriving him of the further enjoyment of the heat of the sun, thus 
killing him.'^ 

Kapakohana then took out the eyes^^ of the cannibal to be used as bait for 
shark fishing. He next stripjjcd the bones clean'' and used them for a place to hang 
up his calabashes. The rest of the body was then carried to the temple and placed on 
the altar as a sacrifice. Thus was the cannibal killed by Kapakohana. 

"A case of "discretion" being "the better part of "Eyes were sacrificial offerings rather than sharl< 

valor." bait, usually, and the departure seems strange in this 

'To "break bread" with one was said to be a seal of case, seeing the body was carried to the temple for such 

friendship with some people ; it may have been the im- purpose, 

pression intended in this case. "To turn one's bones into fish-hooks or other pur- 

"Fancy the physical endurance for a fight of eighteen Poses was the most dreaded insult, 
or more hours continuous, and to be dispatched with a 
war club in the end ! 

Legend of KapakoJiana. 213 

mea ole ia i ka olohe. Ma keia hakoko ana, ua paa loa o Kapakohana i ka ok:)he, a ua 
pan loa kona aho, a kokoke e nawaliwali o Kapakohana, nolaila, nonoi aku o Kapako- 
hana: "E hoaikane kaua, he mea kipa ka hale, he mea ai na kalo moa." 

Ma keia oleic a Kapakohana, ua hookuu ka olohe aikanaka o Hanakapiai ia Ka- 
pakohana, manao iho la ka olohe, he olelo oiaio keia a Kapakohana, walewale kona 
manao, a hemahema kona moe ana i ka po. Ia ia e moe ana, ala mai la o Kapakohana 
me kona man kanaka elua kanaha, a hoopuni i ka hale me ka upena, a me na kaula he nui 
loa a me na kanaka e makaukan ana e \\()\m i ka olohe, ia lakou e makankan ana e hoo- 
puni i ka upena. 

Ala mai la ka olohe, a noho i luna, me ka noonoo i kona moe ana, lohe aku la ia i 
ka nehe o na kanaka a me ka halulu, kiei aku la ia a ike, he upena ka mea e liana ia nei 
mawaho, lele ae la ia a luna o ka hale, wawahi ae la ma kaupoku, a hemo ae la ke poo ma 
waho. Lele aku la ia a kau luna o ka lala kukui, noho iho la hoolohe i ka leo a me ke ka- 
mumu, e olelo ana o Kapakohana. "E makaukau oukou a pupuhi ae ke ahi, i pan ka 
olohe aikanaka." A lohe ka olohe i keia olelo, i iho la ia: "Make oukou ia'u. E ai aku 
ana au ia oukou a pau loa, mai ka mea nui a ka mea liilii." Lele iho la ua olohe nei, 
mai luna iho a lalo, kokolo aku la keia a kokoke, lalau aku la hookahi kanaka, pau ae la 
i ka ai ia, lalau hou alua kanaka, pau hou no i ka ai ia. Pela no ka ai ana a ka olohe, a 
loaa o Kapakohana lele aku ana ka olohe ai, e lele mai ana o Kapakohana, paa i ka puu 
o ka olohe, pela laua i noke ai a kokoke e napoo ka la i lalo o ke kai, paa ka olohe a hina 
iho la i lalo o ka honua. Lalau aku la o Kapakohana i kana laau palau a hoomoe ma ka 
hono o ka olohe, elua hana ana peia, haalele ka olohe, i ka la i ka mea mahana, a make 
iho la ia. 

Poalo ae la o Kapakohana i na maka o ka olohe, i mea kupalu mano, lole ae la 
i na iwi i mea kau paipu, a o ke kino okoa hoi, kaumaha ia aku la na ke 'kua i luna o ka 
heiau. Pela i pau ai ke kaua ana o Kapakohana me ka olohe. 

Legend of Kapunohu. 

KUKUIPAHU in Kohala is the jilace wliere Kainmoliu was lx)rn. Kukiiipahu' 
was also tlie name of liis brother-in-law. Kanikaa was the name of his god 
and lloomaoe was the name of his lisherman. Hoomaoe was a great fisher- 
man. On coming home one day after he had been out fishing and had caught ten fish, 
he was met by the god named Kanikaa." Kanikaa asked, of Hoomaoe: "You seem 
tired. You must have plenty of fish to eat. You must have caught a good many." 
Hoomaoe answered: "Indeed I have some fish." "How many?" asked Kanikaa. 
"Ten." "Let me have some of them?" Hoomaoe gave him some; but Kanikaa 
kept on asking until Hoomaoe had given him all the ten fish. After Kanikaa had re- 
ceived the last fish, he knew that Hoomaoe was a very kind hearted man. Kanikaa 
then said to Hoomaoe: "I came with the intention of eating" you up; but because of 
your great kindness to me, I will therefore save you and I shall henceforth be your 

Sometime after this Kanikaa set out for the playground, where the game of 
glancing the spear'' was being carried on, taking with him his spear called Kanikawi. 
While he was throwing his spear on the course, Kapunohu came along and upon see- 
ing the spear he picked it up and ran off swiftly with it. When Kanikaa saw Kapu- 
nohu run off with his spear he gave chase'' with the idea of killing Kapunohu if he 
should catch him. In running away with the spear, Kapunohu ran toward upper Ka- 
waihae with Kanikaa hot after him. Upon coming to an underground tunnel Kapu- 
nohu entered it with Kanikaa right along behind. Kapunohu went out at the other end 
and soon after Kanikaa also went out. The chase was kept up for some time till at 
last they agreed to make friends." Because of this fact this place is to this day called 
Kaholeiwai, meaning, that it is the place where the winds from the southwest meet in 
conflict with the winds from the northeast. This, their battle ground, is known as Ka- 
holeiwai. One wind cannot overcome the other and a distinct line lies at this place," 
which has always been famous for this fact ; and both winds have continued the fight 
from that day to this and it will always be kept up. 

When Kanikaa and Kapunohu became friends, Kapunohu kej^t Kanikaa's sjiear, 
Kanikawi, and Kanikaa became the god of Kapunohu. 

After this Kapunohu returned and lived with his sister, the wife of Kukuipahu, 
the king of Kohala. On the morning after his return, while their morning meal was be- 
ing prepared, the sister told Kapunohu: "Go and take your morning meal with your 

'Readers will have noticed in many cases, as in this 'The human passions predominate over his claimed 

story, the name of a person and a place to be the same. god-like powers. 

Kukuipahu figures in story as a king of Kohala and 'Making the best of a bad defeat. This seems to be 

proves so in this case. llie usual course with not a few legendary contestants. 

"Kanikaa, Kapunohu's god in human form. "Weaving nature's phenomena into local tradition. 

'Game of (>aliee, glancing a javelin kind of spear over 
a level course or track. 

He Kaao no Kapunohu. 

No KUKUIPAHU i Kohala o Kapunohu, o Kukui])ahu ke kaikoeke, o Kanikaa 
kc 'kua, o Hoomaoe ka kiwaia. lie kanaka kiwaia o Hoomaoc, ia ia e iho ai 
ka kiwaia a hoi niai nie na ia lie unii, halawai laua nie ke 'kua, o Ka- 
nikaa ka inoa. Ninau aku o Kanikaa ia Hoomaoe: "Kani ka hoe? Ai wale i ka ia 
loaa aku la ka ia." I aku o Hoomaoe: "He ia no." "Ehia ia?" Wahi a Kanikaa 
"He umi ia." "Na"u kekahi ia." Haawi mai la o Hoomaoe. Pela no ke noi ana a Ka 
nikaa a pau na ia he umi. Ma keia nonoi ana a Kanikaa ia Hoomaoe, ua maopoj^o ia i; 
he kanaka lokomaikai o Hoomaoe, nolaila, olelo aku o Kanikaa ia ia: "T kii mai nei au ia 
oe e ai, a no ko lokomaikai launa ole ia'u, nolaila, ola oe ia"u, a lilo no hoi au i akua nou 

Mahope o laila, hele aku la o Kanikaa i ka pahee me kana ihe o Kanikawi. Ia ia e 
pahee ana, a holo ka ihe i ke kahua pahee, ia wa o Kapunohu i lalau ai i ka ihe a holo, me 
ka mama loa. A ike o Kanikaa ua lilo kana ihe ia Kapunohu, alualu aku la ia me ka 
manao e pepehi a make o Kapunohu, ma keia hahai ana ia Kapunohu, hiki laua i Kawai- 
hae uka, a komo o Kapunohu i loko o ka lua, komo o Kanikaa i loko o ka lua, puka 
o Kapunohu i waho, pela ko laua hana ana a hoaikane laua. Nolaila, ma keia hana ana 
pela, ua kapaia ia wahi o Kaholeiwai a hiki i keia la. Eia ke ano ; he wahi hakaka o ka 
makani maoli me ka naulu, e hiki i ka makani hikina ke pa mai a hiki i laila, aole e hiki 
ke lele ma ke komohana o Kaholeiwai, a pa aku, pela hoi ka naulu, aole e hiki ia ia ke nee 
ma ka hikina o Kaholeiwai. Nolaila, ua kaulana ia wahi mai kahiko loa mai a hiki i keia 
la, a ke niau nei no ko laua hakaka ana a hiki i keia la, a mau loa aku no. 

Ma keia launa ana o Kanikaa me Kapunohu, ua lilo ia Kapunohu ka ihe a Kani- 
kaa, o Kanikawi, a ua lilo no hoi o Kanikaa he 'kua no Kapunohu. 

Hoi aku la o Kapunohu a noho me kona kaikuahine, ka wahine a Kukuipahu, ke 
'Hi o Kohala, noho iho la, a hiki i ka wa ai o ke kakahiaka, i mai la ke kaikuahine o 
Kapunohu, o hele mamua e ai me ko kaikoeke, no ka mea he ai kapu. A hiki o Kapu- 


2i6 Poruaudcr CoUcctiou of JJaivaiiau I'olk-lnrc. 

brother-in-law." This was because the women were not allowed to cat with the men. 
When Ka])unohu arrived at the eating house he took up the wash basin and washed his 
hands.' While he was doing this Kukuipahu asked : "After your hands are washed 
what are you going to eat?" Kapunohu replied: "I was called to come." Kukuipahu 
then asked of those within the house from one end to the other, if anybody had called 
Kapunohu to come. The people within the house all denied ever calling him. This 
was of course meant for an insult and Kapunohu felt it deeply."* Kapunohu then went 
back to his sister and told her of his treatment. Shortly after this Ka]jun()hu went off 
feeling bitter toward his brother-in-law. 

From this place Kapunohu went on u]) toward the uplands until he came to a 
row of wiliwili" trees. These trees were of large size, resembling the kukui'" trees, but 
very light and not as hard as the wood of the kukui. Ka])unohu then, with an idea of 
testing his strength, threw his spear at the first tree and the spear went through them all. 
It is said there were eight hundred" of the trees which stood in a straight row. He made 
a clean hole in each tree, all in one thrust. 

After this display of his strength Kapunohu continued on his way up until he 
met two old men who were farming along the highway. The land which they were cul- 
tivating is known as Nahuluaina. Kapunohu then said to them: "Say, old men, I want 
you to each take a flag and run with all your might away from each other and where 
you stop, that shall be the boundary'" of your lands." The names of the old men were 
Pioholowai and Kukuikiikii. They each took up a flag and ran with all their might. In 
their eft'ort to cover as nnich ground as possible, Pioholowai did not go very far before 
he became exhausted and so planted his flag; because of this his land was short and 
the name of that land is Pioholowai to this day, after his name. Kukuikiikii, on the 
other hand, ran and covered nuich more ground before he ])lanted his flag, consequently 
his land was much larger, and the name of the land is Kukuikiikii to this day, after the 
old man who owned it. Because of the mode of the division of these two lands all the 
following pieces of lands are cut off short and do not run clear up to the mountains : Hua- 
loa I, Hualoa 2, Kealahewa i, Kealahewa 2, Kealahewa 3, Hukiaa i, Hukiaa 2, Kokoiki 
I, Kokoiki 2, Puuepa i, Puuepa 2, Kapakai, Upola, Honoipu, Puakea i, Puakea 2, Pua- 
kea 3, and Kamilo. Those lands are bounded today as they were made at the time this 
story relates. They do not run clear to the mountains like the other lands in the dis- 
trict of Kohala. 

Kapunohu continued on his way until he arrived at Waioopu in Halaula, where a 
woman by the name of Malaula was living and with whom he lived for three days. From 
this place he continued on his way until he came to Puaiole, in Aamakao where a woman 
by the name of Aamakao was living and he staid here two days. From this last place 
he continued on his way until he arrived at Niulii, where the chief of that section of 
Kohala was living, a man by the same name, Niulii. This chief had under him all the 

'A natural act, especially considering the prevailing "Kukui (Aleurites mohtccana), the candle-nut tree, 

custom of all dipping their fingers in the same poi bowl. lience its name. 

'Proverbial Hawaiian hospitality seems to have its "Nothing small about the feats of Hawaiian heroes, 

limitations and observance of etiquette. '=^|jig „,(;thod of defining a land section, /// aina, has 

'Wiliwili (Eri'lltiiim mouosj't'niia), a tree of very its counterpart in tlie story of Umi. 
light, soft wood. 

Lci^cnd of Kap]inah]i 217 

nohu i nma, lalau aku la ia i ke poi wai hokii a holoi ilio la i na lima. Ta Kapunohu e 
holoi ana i na lima, ninau aku la o Kukuipahu: "Holoi ka lima, hcaha koalaala o ka ai 
ana?" I aku o Kapunohu : "I hea ia ae nei hoi." Ia \va, ninau ae la o Kukuipahu ia 
loko o ka hale, mai kela aoao a keia aoao: "E! Kela kala, o keia kala, e kahuwai, i kahea 
ia aku nei anei oinei e hele mai e ai ?" Hoole mai la o loko o ka hale : "Aole, hilahila 
wale." Pa iho la keia olelo ia Kapunohu, hilahila loa, hoi aku la o Kapunohu a ke kaikua- 
hine olelo, a ])au ia, hele aku la o Kapunohu me ka huhu a manao ino i ke kaikoeke. 

Pii aku la o Kapunohu a hiki i uka o ia aina, e ku ana ka lalani wiliwili, he laau 
nunui ia mc he kukui la kona kino, ke nui ame ke kiekie, he laau oluolu no nae, aole paa- 
kiki loa e like me ke kukui. Ia \va, hoao o Kapunohu i kona ikaika i ka hou ihe, holoholo 
aku la ia me kana ihe a i)ahu aku la, komo aku la kana ihe i loko o na wiliwili a pan loa, 
ua olelo ia, elua lau wiliwili e ku ana ma ka lalani ana i ])ahu ai, a o ia man wiliwili kai 
])ukapuka ia Kapunohu, i ka pahu kookahi ana i ka ihe. 

A pau keia hana a Kapunohu, pii aku la ia a loaa elua mau elemakule e mahiai 
ana i ke alanui, o Nahuluaina ko laua aina e mahiai ana. Olelo aku o Kapunohu ia 
laua: "E na elemakule, e hole olua me na lepa elua, me ko olua mama loa, a kahi a olua 
e kukulu ai, o ka palena ia o ko olua aina." O na inoa o ua mau elemakule nei, o Pio- 
holowai kekahi, a o Kukuikiikii kekahi, hopu iho la laua i na le]«, a holo aku la me ka 
mama loa. Ma keia holo ana o laua, pau e ko Pioholowai aho, a kukulu koke i kana 
lei)a, nolaila pokole kona wahi, a kapaia ka mokuna o ia aina, o Pioholowai a hiki i 
keia la, mamuli o kona inoa. O Kukuikiikii, kela loa kona mama i mua, a nui kona aina, 
kukulu ia iho la kana lepa, a ua kapa ia ia wahi o Kukuikiikii a hiki i keia la, mamuli o ka 
inoa o ka elemakule ahai lepa. Nolaila, ua waiho mumuku na aina o Hualoa i, Hualoa 
2, Kealahewa i, Kealahewa 2, Kealahewa 3, Hukiaa i, Hukiaa 2, Kokoiki i, Kokoiki 2, 
Puuepa I, Puuepa 2, Kapakai, Upolu, Honoipu, Puakea i, Puakea 2, Puakea 3, Kamilo. 
Pela ke ano o kela mau aina a hiki i keia la, aole i hiki loa i ke kuahiwi, e like me na 
aina e ae o Kohala. 

Hele aku la o Kapunohu a hiki i Waiaoopu ma Halaula, he wahine ia, noho iho la 
me ia ekolu la, malaila aku, a hiki i Puaiole ma Aamakao, he wahine ia, elua la me ia, 
malaila aku a hiki i Niulii, he 'lii ia no ia aoao o Kohala, mai ka ])ali o Avvini a ka 

2i8 Pomander CoHcrfioii of Ha-cvaiiaii Polk-lorc. 

lands included in between the heights of Awini and the Wainaia gulch; and from the 
Wainaia gulch to Kahua, Kukuipahu was the ruler. Kukuipahu had the larger part of 
Kohala, while Niulii had the smaller i)ortion.'" Because of this fact the two were con- 
stantly at war with each other, therefore Kapunohu journeyed and cast his lot with Niu- 
lii, so as to have a chance to meet and kill Kukuipahu who had insulted him. 

Before Kapunohu arrived at the king's place it grew quite dark. He went down 
the Oi)Uowao gulch, which is next to Makapala and climbed the next rise, called Kohe- 
])alapala. next to Niulii and then down a little hollow called Kaha. When Kapunohu 
arrived at this place he saw the daughters of Niulii bathing. The tirst was named Neue 
and the younger one was called Keawehala. Kapunohu looked at the two girls and they 
looked at him. Kainmohu was a handsome man and his whole body was without blem- 
ish. So the girls, too, were beautiful to look upon. 

The two girls then asked: "Where are you from?" "I came along this way." 
"There is no man like you in these parts. Where are you from?" "I have come from 
the other end, from the ilima" district." ''Yes, that is the truth. But when you say 
you are from these parts, that is not the truth. Where are you going to?" "I am go- 
ing sight seeing along the way." "Yes, and where are you to spend the night?" "At 
the place where sleep will overcome me; there I will sleep." The girls then said: "And 
why not sleep here with our people?" "If you wish me to, I will." "Yes, we wish it." 
They then proceeded on to the house. When they arrived at the house they found Niulii 
and his wife Kawaikapu sitting by the doorway. Kawaikapu was also a very beautiful 
woman and very pleasant to look upon. 

At sight of the young man, Niulii inquired: "Who is the third person?" The 
daughters replied: "A stranger that belongs to us. We were bathing when he came 
along, and being late we brought him home for the night and he can resume his jour- 
ney tomorrow." Niulii then said: "You should take him as your husband, you two 
women," so Kapunohu took the two girls as his wives and made his home with the king, 
Niulii. A few days after this Niulii prepared for battle, and Kajjunohu was made the 
general of all the forces of Niulii. 

The men were then sent to the front and the enemy was met with on their side 
of the Wainaia gulch at a place called Piauwai. Here the forces of Kukuipahu, com- 
manded by a man named Kaluakanaka were met and the battle commenced. In this 
battle the forces under Kaluakanaka were beaten back by the forces of Kapunohu. The 
war was then carried over the Wainaia gulch and into lole; then into Ainakea direct- 
ly above Hinakahua at Kapaau, where Kukuipahu with the rest of his army was sta- 
tioned. At this i)lace the battle became very fierce and the sj^ears went darting back 
and forth. It was at this ])lace that Kapunohu threw his spear, Kanikawi (whereby 
the sugar-cane leaves rustled, the blades of grass grated, clouds of dust arose"'), and by 
its force killed 3200 men"' and the slaughter was very great. Kapunohu took all the 

"Residents of Kohala speak of the divisions of their "This is one way of ilhistrating the force of air cur- 
district as inside, the eastern, and outside, the western rent from a spear's tliglu. 
portion. "Rather a large number of scalps for one warrior's 

"Iliiiia district, probably so called from its drier sec- belt. 
tion favoring the growth of this popular plant of the 
Sida genus, with its orange-yellow blossoms. 

Legend of Kapiiiiohii 219 

pali o Wainaia, kona wahi, a niai Wainaia, a Kahiia ko Kukuipahu wahi ia, oia ko laila 
alii. Ua nui kahi o Kohala ia Kukuipahu, a uuku hoi kahi ia Niuhi. Nolaila, he kaua 
iwaena o laua i na la a pau loa, a o ia ke kuiiiu o Kapunohu i hele ai a nia ko Xiulii aoao, 
i make <> Kukuipahu ia ia, no ka ukiuki i ka hoohilahila ana ia ia. 

A hiki aku la o Kapunohu i ka wa ahiahi koena liula, iho aku la ia ma Opuowao, 
e pili la me Makapala, a pii aku o Kohepalapala ia kahawai, e pili la me Niulii, he wahi 
oawa o Kaha, ka inoa. Hiki aku la o Kapunohu i laila, e auau ana na kaikamahine a 
Niulii i laila. O Neue ka mua, o Keawehala ka muli, nana aku la o Kapunohu ia laua, 
nana mai la laua ia Kapunohu, he kanaka maikai o Kapunohu ma kona kino a puni, aohe 
kina, a pela no hoi na wahine. 

Nolaila, ninau mai la na wahine: "Mahea mai oe?" "Maanei mai nei no." 
"Aole onei kanaka elike me oe, mahea mai oe?" "Mawaho mai nei an ma na ilima 
mai." "Ae, he oiaio ia, a o ko olelo maanei mai nei, aole. A e hele ana oe o hea?" "E 
hele ana an e makaikai maanei aku." "Ae, hele oe a hea moe?" "A kahi no e make 
hianioe ai na maka, alaila, hiamoe." Wahi a na kaikamahine : "Aole e piapia ko maka 
ianei e moe ai." "I ke aha hoi, ina ua pono ia i ko olua noonoo ana." "Ua pono no, e 
hoi kakou." A hiki lakou i ka hale, e noho ana o Niulii me kana wahine o Kawaikapu, 
he wahine maikai ia ma ka nana aku. 

Ninau mai la o Niulii: "Owai ko oukou kolu?" T aku na kaikamahine: "He 
malihini na maua, e auau ana maua, ku ana keia, a no ka jjoeleele, hoihoi mai nei maua 
ia ia i ka hale nei e moe ai a ao hele aku." I mai o Niulii: "O ka olua kane ia, o olua 
na wahine." Moe iho la lakou a ao ae, hoonoho iho la o Niulii i ke kaua. Lilo ae la o 
Kapunohu i alihikaua no na koa a pau o Niulii. Hele mai la ke kaua a hiki i Wainaia 
maluna aku, o Piauwai ia wahi, loaa ko Kukuipahu alihikaua o Kaluakanaka ka inoa, i 
laila hoouka ke kaua, ma keia hoouka ana, hee ko Kaluakanaka aoao ia Kapunohu. Nee 
hope mai la ke kaua, a hala ka pali o Wainaia, a lole, Ainakea, kupono i Hinakahua, ma 
Kapaau, i laila o Kukuipahu me ka poe o ke kaua. Alaila, o o na ihe, hou aku a hou 
mai, i laila o Kapunohu i hou ai i ka ihe ana o Kanikawi, nehe ka lau o ke ko, owe ka 
lau o ka manienie, ku ke ehu o ka lepo i luna, hookahi no pahu ana i ka ihe, ewalu lau ka- 
naka i ku a make, mahope o laila ua nawaliwali ka ihe, ahulau iho la na kanaka i ka 
make. Lawe ae la o Kapunohu i ka ahuula a me ka mahiole, make iho la o Kukuipahu, 

220 Foniaiidcr Collect inn nf Haxvaiiau Polk-hrc. 

feather helmets and cloaks and Kukuii)ahu was killed'' together with a laroc numher of 
his men ; the rest of his army retreated to Lamakee in Kaauhuhu, where they were over- 
taken hy Kapunohu and the battle was again resumed. 

In this battle Pao])ele, a great warrior, came out to meet Kapunohu; his war club, 
Keolewa by name, had six rounds on it. It was so long that when it was stood up its 
jxiint would be wet with the mist in the heaven, and when laid down it would extend 
over the whole length of an ahupuaa"* from the sea to the mountain; when held u]) it 
would hide the sun and it could also hold back the east wind. It re(|uired 4000 men'" 
to carry it. When this man came out on the battle field at Lamakee fear entered the 
breast of Kapunohu, for the body of Paopele was very large and powerful ; but his 
god Kanikaa said: "Don't be afraid of the loud-voiced thunder in the heaven for it has 
no strength; you thrust him with yovu" spear, Kanikawi, and 1 will bite him." Soon 
after this instruction was given by Kanikaa, he bit the back of Paopele. While Pao- 
pele was considering the nature of this thing on his back, Kapunohu threw his spear at 
Paopele, which hit him squarely, passed through him and killed him instantly. Lama- 
kee from that day to this became famous, for it was here that the great warrior Paopele 
was killed by Kapunohu. The remnant of the army of Kukuipahu was again routed and 
they retreated to Kaluavvilinau. at Puuepa, and from there they retreated to Upolu, then 
Puakea, then on to Kaniilo and up to the place where the old men planted their flags. 
Because of this fact the ahupuaa of Kukuipahu is one of the largest in the district of 
Kohala to this day. The whole of Kohala thus came under the charge of Niulii and he 
was acknowledged the king of the whole district. 

After the battle. Kapunohu and his god Ivanikaa set out for Oahu, taking his spear 
Kanikawi along with him, for a visit to his sister, the wife of Olopana. Kapunohu 
went aboard of a canoe at Kohala and landed at Keanapou, in Kahoolawe, where he 
spent the night ; from this place he again set sail and landed at Kahalepalaoa in Lanai ; 
then from this last place he set out and landed at Kaluakoi in Molokai ; then from this 
place he again set out and landed at Makapuu Point, in Kailua, Koolau, where his sis- 
ter Konahuanui'" was living. When she saw Kapunohu they wept together, after which 
she said: "We have no food ready. You must be hungry. There is food growing" out 
there in the patches. Your brother-in-law, Olopana is out with the men, working." 
Kapunohu said to the sister: "Let us go out so that you can show me the patches." 
When they came to the place she pointed out eight patches of large taro and returned 

Kapunohu then set to work and pulled up all the taro in the eight patches, tied 
the taro into bundles and carried the whole lot in his two arms to the house, each arm 
holding the taro of four patches. When Kapunohu arrived at the house with the taro 
his sister looked on and said: "What an idea! I should think you would pull up but 
one patch, but here you have pulled up all the patches." Kapunohu replied: "'J'his will 
give us plenty of food; we will not be required to get it in small quantities." Kapu- 

"A severe penalty for the breakfast table insult ; sec "It is difficult to understand the writer's viewpoint to 

application of note 8. reconcile the statement of his hero's ability to handle 

"Ahufum,, a division or tract of land within a dis '^ '^'"'^ «''"*-"'• '-fiinired 4000 men to carry it. 

trict whicli might embrace several ///. •"Nanie of the liiKlicst imminain peak of the Koolau 


Lci^ciid of Kapunolin 221 

a me na kanaka lie lehulehu, o ke koena, hce aku la a hiki i Lamakce ma Kaauliuhu, loaa 
aku la ia Kapunohu i laila, hoouka hou. 

I laila la oili mai o Paopele, he koa ikaika ia, eono puali o kana laau palau, o Keo- 
lewa ka inoa, pulu ka welau o luna i ka ua awa. pau ka loa o ke ahupuaa mai ke kuahiwi 
a ke kai, ke hoomoe ia ma ka loa, paa ke kiikuna o ka la, lulu ka makani o ka hikina, he 
umi lau kanaka nana e amo, alaila hiki. laia e ku ana i ke kahua o Lamakee, komo mai 
ka makau ia Kajninohu, no ka nui o ko Paopele kino ke nana aku, nolaila, ])ane iho o Kani- 
kaa ke "kua ia o Kapunohu: "Mai makau oe i ka hekili nui i ka lani, aohe ikaika. O kau 
ka pahu i ka ihe ia Kanikawi, o ka'u ke nahu." Mahope o keia olelo ana a Kanikaa, e 
nahu iho ana o Kanikaa ma ke kua o Paopele, lilo o Paopele i laila, e pahu iho ana o Ka- 
punohu i ka ihe, ku o Paopele, halulu ana i lalo a make iho la. Nolaila, kaulana o Lama- 
kee a hiki i keia la, no ka make ana o Paopele ke kanaka koa ia Kapunohu, nolaila, hee 
aku la ke kaua a hiki i Kaluaowilinau ma I'uuepa, pela a hiki i Upolu, a Puakea, a Kamilo, 
koe, kahi a na elemakule i kukulu lepa ai. Nolaila, o Kukuipahu kekahi o na ahupuaa nui 
o Kohala, a hiki i keia la, mamuli o ka hana a keia mau elemakule. Puni ae la ka aina o 
Kohala ia Niulii, a oia wale no ke 'Hi o Kohala puni ia wa. 

A ])au ke kaua ana, holo mai la o Kapunohu, me ke 'kua ona o Kanikaa, a me 
kana laau i)alau o Kanikawi, i Oahu nei i kona kaikuahine, oia ka wahine a Olopana. 
Kau mai la ia ma ka waa mai Kohala mai a kau i Keanapou i Kahoolawe, moe a ao, holo 
mai la a pae ma Kahalepalaoa, i Lanai, mai laila mai a Kaluakoi i Molokai pae, a hala 
ia, ma laila mai a pae ma ka lae o Makapuu, Kailua, Koolau. E noho ana ke kaikuahine 
i laila, o Konahuanui ka inoa, ike mai la ia Kapunohu, uwe iho la laua a pau, i aku ke 
kaikuahine: "Aohe ai moa, he i)ololi, he ai no aia i waena. A o ko kaikoeke hoi o Olo- 
pana, aia no i ka niahiai me na kanaka." I aku o Kapunohu: "E hcle kaua e kuhi- 
kuhi oe ia'u i ka mala ai." Hele aku la laua a hiki, kuhikuhi mai la ke kaikuahine, 
ewalu loi kalo nui, a hoi aku la ke kaikuahine. 

Noke aku la o Kapunohu i ka huhuki a pau na loi ai ewalu, ku ae la ke aim o ka 
ai ma kapa, noke aku ana o Kapunohu i ka huhui a paa, hoo i ka ai i na lima, ma o a ma 
o, o ka aumaka iho la no ia o ke amo ana a hiki i ka hale, ua like me aha loi ai ma keia 
lima keia lima. A hiki o Kapunohu i ka hale me ka ai, nana mai la ke kaikuahine a olelo 
mai la: "Ka haha! Kupanaha oe! Kai no o ka huhuki ae nei kau hookahi loi, eia ka 
o ka huhuki no kau a pau loa." I aku o Kapvmohu: "Nui hoi paha ka ai, aole e 
kii liilii." Lalau aku la o Kapunohu i kana ihe ia Kanikawi, a hahaki ae la i ka maka, 

222 Poninadcr Collection of Hazvaiian Folk-lore. 

noliii then picked up liis spear, Kanikawi, broke off the ])oint and started the fire. When 
the fire Ht, he took some of the taro and cut it uj) and threw the jiieces into the fire and 
in this way used the taro for firewood. Because of this action of Kapunohu, the say- 
ini;-, "the hard taro of Waiahole," is known from Hawaii to Niihau. 

When Olo]iana saw what Kapunohu had done, he began to scheme, that with the 
use of Ka])unohu he would be able to conquer the whole of Oahu, as he and Kakuhi- 
hewa, the king of the Kona side of Oahu, were on bad terms. Through the advice of 
In's priest, ()lo])ana was made doubly sure that Ka]nm()hu was a very strong and brave 
man and was fearless and willing to meet all comers. Therefore Olopana made Kapu- 
nohu the commander-in-chief of his forces and urged u])on him to go and fight Kaku- 
hihewa. In this battle Kakuhihewa was slain by Ka])unohu and the whole of Oahu 
came under the rule of Olopana. 

After the death of Olopana, Ka])unohu left Oahu and journeyed to Kauai. 
Boarding his canoe he set sail and first landed at Poki, in Waimca; from this jilace he 
continued on to Wahiawa and then on to Lawai in Koloa where he settled down. There 
lived at this place a great warrior, by the name of Kemamo, who was noted for his 
great strength and skill in the use of the sling; he was without equal in its practice; 
his left hand was considered better than his right, and he could throw a stone for a dis- 
tance of six miles and in the seventh mile its force ceased. No person in Kauai was 
found who could face him, not from amongst the chiefs or soldiers. Because of this man 
people were afraid to travel between Koloa and Nawiliwili; those on the Koolau side 
could not pass over to Nawiliwili and those from the Kona side were afraid to travel 
toward the Koloa side, for the reason that Kemamo and his wife Waialeale"' lived be- 
tween Koloa and Nawiliwili. 

\Mien Kai)unohu arrived at Lawai he was entertained that night by some of the 
people of the place, and on the next day he prepared to continue on his journey. When 
he was ready to start, the jieople said: "You must not go by this way or \'ou will get 
killed by our great warrior." Kapunohu then asked: "Who is this warrior?" "Kema- 
mo." "In what is his strength?" "He is very skilful in the use of the sling. He never 
misses a shot, and the strength of his flying stone will go over five miles. Therefore 
you must not go for you will get killed." Kapunohu said: "Then he is not strong. 
The sling is only a plaything for the boys of our place and it is not considered of any 
consequence." These remarks made by Kapunohu were carried around until they 
reached Kemamo; so Kemamo made the remark: "Yes, this is the first time that my 
strength in the use of the sling has been denied. Well and good; if he desires to come 
and test as which of us is the stronger, let him come on." When Ka])unohu heard 
this, he went out to meet Kemamo. Upon seeing Kapunohu, Kemamo asked : "Are you 
the man that has said that I have no strength in the use of the sling?" Kapunohu re- 
plied: "Yes, I am the man. It is because these people said that you are very skilful in 
the use of the sling, so I said, that it is the plaything with the small boys at our place." 

When Kemamo heard this he became very angry toward Kapunohu and said: 
"What will the stranger bet on the proposition?" Kapunohu replied: "My life will be 

'"Kauai's loftiest mountain. 

Lci^end of Kapunolm 223 

a hoa iho la i ke ahi, a a ke ahi, lalau aku la i kc kalo a kolikoli, kiola aku la i loko o ke 
ahi, a niai la ke ahi, pela no kana hana man ana, a lilo iho la ke kalo i wahie no ke ahi. 
Nolaila, ma keia hana ana a Kapunohu, ua kapaia "kalo paa o Waiahole," he olelo kau- 
lana loa ia mai Hawaii a Niihau. A ike o Olopana i keia niau hana a Kapunohu, noonoo 
iho la ia, oia, ke kanaka e puni ai o Oahu nei ia ia, no ka mea, e noho kue ana laua o Ka- 
kuhihewa ke "Hi o Kona nei. Maopopo iho la ia Olopana nia kona lohe i ka olelo a kana 
kahuna, he kanaka koa ikaika loa o Kapunohu, he kanaka makau ole, he kanaka aa i niua 
o ka lehulehu. Nolaila, hoolilo aku la o Olopana ia Kapunohu i alihikaua nona. c helc e 
kaua me Kakuhihewa, ma keia kaua ana, ua make o Kakuhihewa ia Kapunohu, a lilo o 
Oahu nei a puni ia Olopana. 

A make o Olopana, haalele iho la o Kapunohu ia Oahu nei, holo aku la ia ma ka 
waa a pae ma Poki i Wainiea, Kauai, hele aku la ia malaila aku, a hiki i Wahiawa, malaila 
aku a Lawai i Koloa noho. I laila o Kemamo kahi i noho ai, he koa ia, he kanaka ikaika 
i ka maa ala, aohe ona lua ma ia hana o ka lima henia kona oi loa, e hiki ia ia kc maa i 
ka ala hookahi, i na mile eono, a i ka hiku o ka mile, pio ka ikaika o ka ala. Aole he 
kanaka aa o Kauai, e hakaka me Kemamo aole alii, aole koa. Nolaila, ua makau loa 
ia ka hele ana mai Koloa aku a Nawiliwili, aole hiki i ko Koolau ke hele mai maanei o 
Nawiliwili a pela ko Kona nei, aole hiki ke hele aku ma o o Koloa. No ka mea, e noho 
ana o Kemano ma waena o Koloa a me Nawiliwili, me kana wahine o Waialeale. 

A hiki o Kapunohu i laila, moe iho la ia a ao ae, i kau hale kamaaina, hoeu ae la 
o Kapunohu e hele, olelo mai kamaaina: "Mai hele oe, o make auanei oe i ke koa o niakou 
nei." Ninau aku o Kapunohu: "Owai ia koa?" "O Kemamo." "Pehea kona ikaika?" 
"He maa ala kona ikaika, aole e hala ka ala ke lele mai, aole hoi e nawaliwali i na mile 
elinia, nolaila mai hele oe, o make auanei." I aku o Kapunohu : "Aole hoi ha he ikaika, 
he mea paani ka maa ala, na ko makou kamalii mai lewalewa, a he mea ikaika ole no." 
No keia olelo a Kapunohu, kaulana aku la ia a lohe o Kemamo, i iho o Kemamo : "Ae, 
akahi mea nana i hoole kuu maa, oia, ina he manao kona e hele mai e hoike i na ikaika 
o maua, e hele mai no." A lohe o Kapunohu, hele aku la ia a hiki, i mai la o Kemamo: 
"Ea! O oe ke kanaka nana i hoole kuu ala?" I aku o Kapunohu: "Ae, owau no, no ka 
olelo mai a lakou nei, he ikaika oe i ka maa i ka ala. Nolaila, olelo aku aa, he mea paani 
ia na ko makou kamalii mai lewalewa." 

A lohe o Kemamo, huhu iho la ia ia Kapunohu, a olelo mai la: "E! Heaha kau 
pili, e ka malihini?" I aku o Kapunohu: O na iwi ka'u pili." Ae mai o Kemamo : "Ae, 

224 Foniander Collection of Hazuaiian Folk-lore. 

my stake." "Yes," said Kemamo, "and what else?" Kapiinohu i"e])lied: "That is all 
a traveler takes with him. If you heat me my life shall he forfeited, and if I should heat 
you your life shall be forfeited." Kemamo agreed to this and the bet was declared 
made. Kemamo then said: "The course over which we shall compete in throwing the 
stone with the sling, shall be from Koloa to Moloaa in Koolau. We must make our 
throws over these points and toward Moloaa; whoever throws the greatest distance be- 
yond Moloaa wins." Kapunohu replied: "Yes, I will agree to that, but I am going to 
use my spear while you use your sling." Kemamo agreed to this. Kemamo then asked: 
"\\'ho shall take the first chance? Shall it be the stranger, or shall it be the native 
son?" Kapunohu answered: "Let the native son take the first chance and the stranger 
the last." 

Kemamo then took up his sling and threw his stone, which went six miles and 
over, and it only fell and rolled after it had entered into the seventh mile, stopping at 
Anahola, where it was picked up by the best runner of Kauai, a man by the name of Ka- 
waikuauhoe. Kajumohu then threw his spear, darting along from Koloa and over Niu- 
malu, and as it shielded the sun from the coconut trees at this place the land was given 
the name of Niumalu," as known to this day; then it went on and into the water in 
upper Wailua, giving the i)lace the name of Kawelowai as well as the land next to it 
which is called Waiehu; from this place it again took an ui)ward flight flying along 
till it pierced through a ridge at Anahola, which is called K.alaea, leaving a hole 
through it, which can be seen to this day; from this place it went on past Moloaa, then 
past Waiakalua, then into Kalihikai, where it grew weaker and finally stopped at Ha- 

Kemamo was therefore beaten and the conditions of their bet were carried out. 
Kapunohu became thereby king of Kauai. 

"Xiuiiuilu, sliadcd coconuts would l)c one dcliuition. 

Lc'^cnd of Kapiinolui 225 

a heaha hou ae?" I aku keia: "O ka waiwai iho la no ia a kaniahele o na iwi, ina wau 
e eo, alaila make au, a ina hoi oe e eo, make oe ia'u." Ae mai la o Kemamo: "Ae ua 
man ia pili ana." Olelo aku o Kemamo: "O ka pahu a kaua, e ku ai a maa, mai Koloa 
a Moloaa i Koolau ka palm ia ma waena o laila ka kaua hana, a i puka ma o o Moloaa eo 
kekahi o kaua." Ae aku la o Kapunohu. I aku nae o Kapunohu: "O ka'u hana i ike o 
ka pahee, malaila no wan, o kan hana hoi i ike o ka maa, malaila no oe." Ae mai la o 
Kemamo. I aku o Kemamo: "la wai mua, i kamaaina paha, i ka malihini paha?" I 
aku Kemamo: "I kamaaina ka mua, he hope ka ka malihini." 

la \va, maa o Kemamo a pau eono maila, a i ka hikn nawaliwali, pela ka nawe 
hele ana a hiki i Anahola waiho, ilaila loaa i ke kukini mama o Kauai, o Kawaikuauhoe 
kona inoa. I'ahee o Kajumohu i kana ihe, holo aku la kana ihe mai Koloa aku a Niu- 
malu, o ka malu o ka la i ka ihe a Kapunohu, kapaia ia aina o Niumalu a hiki i keia la. 
Mailaila aku ka holo ana, a hiki i Kawelowai mauka o Wailua, nolaila keia inoa, e pili 
la, o Kawelowai, a me Waiehu, no ke komo ana o ka ihe i loko o ka wai, a lele hou, 
mailaila aku a Kalalea i Anahola, o ia keia puka e hamama ala a hiki i keia la, malaila 
aku a hiki i Moloaa, malaila aku a Waiakalua a Kalihikai maalili ka ihe, a Hanalei pau 
ka holo o ka ihe. A eo ae la o Kemamo hooko ia ka laua pili, a lilo ae la o Kapunohu i 
alii no Kauai. 

■^^!^^-^vV-.l. ••■# 



Bernice Pauahi Bi§hop Museum 

Honolulu, Hawaii, 1[J. S. A. 


Vol. I.— Nos. 1-5. 1899-1903. 

"Vol. II.— Nos. 1-4. 1906-1909. 

Vol. III.— Ka Hana Kapa: The Making of Bark-cloth in Hawaii. 
By Wm. T. Brighant. 1911. [Complete volume.] 

Vol. IV.— Fomander Collection of Hawaiian Antiquities and Folk- 
lore. Gathered by Abraham Fomander. With Translations 
Edited and Illustrated with Notes by Thomas G. Thrum. 
Parts I-III, 1916-1917. 

Vol. v.— Part I. Fomander Collection. 191S. Parts II and III in 

Vol. VI.— Fomander Collection, in press. 

Vol. VII.— No. I. Additional Notes on Hawaiian Feather Work. 
Second Supplement. By Wm. T. Brigham. 1918. 



Vol. I.— Nos. 1-5. 1898-1902. [No. I out of print.] 

Vol. II.— Nos. 1-5. 1903-1907. 

Vol. III.— Nos. I, 2, 3, 4. 1907-. [Volume incomplete.] 

Vol. IV.— Nos. 1-5. 1906-1911. 

Vol. v.— Nos, 1-5. 1913-1913. 

Vol. VI.- 

No. I. Director's Report for 1913.— New Hawaiian Plants, IV. 

By Charles N. Forbes. 1914- 
No. 2. Director's Report for 1914. I9i5- 
No. 3. Director's Report for 1915. New Hawaiian Plsmts, V. 

By Charles N. Forbes. 1916. 
No. 4. Director's Report for 1916. — Notes on Ethnographical 
Accessions. By John F. G. Stokes. — New Hawaiian 
Plants, VI. By Charles N. Forbes. 1917- 
No. 5. Director's Report for 1917, in press. 

A Handbobk for the Bishop Museum. 1903. [Out of print.] 
Bishop Museum Handbook. — Part I. The Hawaiian Collections. 

1915. Octavo. 
Index to Abraham Fomander 's "An Account of the Polynesian 

Race." By John F. G. Stokes. 1909. Octavo. 

A detailed list, with prices, will be mailed to any address on 
application to the lyibrarian. 



ALBKRT F. ji nn President 

E. Faxon Bishop Vice-President 

J. M. DowsETT Treasurer 

William Williamson Secretary 



William T. Bkigham, Sc.D. 

Director Emeritus, Curator of Anthropolog}' 

John' F. G. Stokes •■ •• ■• •• 

. . . . Curator in Charge, Curator of Polynesian Ethnology 

William H. Dall, A.M., D.Sc, LL.D. 

Honorary Curator oi Mollusca 

C. Montague Cooke Jk., Ph.D. • • • • Curator of Pulmonata 

Charles N. Forbes Curator of Botany 

Otto H. Swezey, M.S. • • Honorary Curator of Entomology 

John W. Thompson Artist and Modeler 

Miss E. B. Higgins Librarian 

Miss L. E. Livingston As.sistant Librarian 

John J. Greene Printer 

M. L. HoRACic Reynolds Mechanic 

Mrs. Helen M. Helvik • • • • Superintendent of Exhibitions 


John Li :>. v ,:i .n.., Ti" ^' ^'^ TC i-'>t. \xtit, John Haiti Pl-xctti-i. a 

MAY 12 1919 









Author of "An Account of the Polynesian Race" 


Memoirs of the Bernice Pauahi Bishop Museum 
Volume V-Part II 

honolulu, h. i. 

Bishop Museum Press 



Legend of Halemano. 


I. Halcmano, Love-sick Tlirough a Dream-infatu- 

ation, Dies — Is Restored to Life by His Sis- 
ter Laenihi — She Visits Puna in Search of 
Halemano's Ideal — Meets Her and Reveals 
Her Errand — With Tokens She Returns 
Home — Halemano Instructed, Sets Out to 
Win Kamalalawalu — Abducts Her and Re- 
turns to Oahu — Hookupu in Kamahdawalu's 
Honor - 22& 

II. Aikanaka, King of Oahu, Hearing of Kamala- 

lawahi's Beauty, Sends for Her — Refusing to 
Comply with the Mandate, Aikanaka Sends 
an Army Against Halemano — Witli Wife and 
Grandmother They Flee to Molokai, Tlience 
to Kaupo, Kohala and Hilo — Kamalalawalu 
Taken by Huaa — Halemano Returns to Ko- 
hala — His Wife Follows 238 


III. Kamalalawalu Enliced .\way — Death of Hale- 

mano — Is Brought to Life Again by Laenihi, 
His Supernatural Sister 242 

IV. How Halemano Was Restored to Life — Hale- 

mano Seeks to Win His Wife Back — Engag- 
ing in a Kilu Contest Is Victorious — Kama- 
lalawalu Is Supplanted by Kikekaala 244 

V. Halemano Returns to Oahu, thence to Kauai — 

Kamalalawalu Follows Him — She Leaves and 
Settles on Oahu — Huaa and King of Hilo 
Send an Army to Secure Her — After a 
Slaughter of Oahu Forces She Is Taken to 

Hawaii 258 

Legend of Keaweikekahialii 262 

Legend of Hinaaimalama 266 

Legend of Maikoha 270 

Lix.EXD OF Namakaokapaoo. 

Namakaokapaoo Rifles Pualii's Potato Field — 
He Threatens to Behead the Boy but is 
Killed Instead — Amau the King Sends a 


Force to Kill Him — He Slays Them and the 

King 274 

The Subjugation of Hawaii by Namakaokapaoo 278 

Legend of Iwa. 

Messengers of L'mi Obtain Keaau's Famed Cowries — Keaau Seeks a Smart Tliief to Recover Them — Learns 
of Iwa, a Boy on Oahu, and Secures His Aid — Falling in with Unii Fishing with the Shells, the Boy Dives 
Down and Cuts Them from the Line — Reaching the Canoe They Set Out for Hilo— Unii, at_ loss of the 
Shells, Hears of and Finds Iwa, Who Steals Them Back from Keaau — Is Engaged to Steal Umi's Lost Axe 
from the Waipio Temple, Then Wins in a Thieving Contest Against Six Experts 2S4 

Legend of Punia. 

Pnnia at the Lobster Cave Finds the Sharks .\sleep — Cunningly he Causes the Death of Ten — Kaialeale the 
King Shark Alone Left — Punia Traps It to EiUer Its Stomach — Propping Its Jaws Open He Fires Its In- 
wards — The Shark Gets \\'eak and Punia Bald-headed — Stranded on a Sand Shore, the Shark is cut Open — 
Punia Meets a Number of Ghosts— He Traps Them to Their Death in the Water, Till One Only is Left 294 

Legend of Pamano. 

Pamano Becomes a Famed Chanter — King 
Kaiuli Adopts Him and Places His Daughter 
Keaka in His Care — Passing Her House He 
Is Invited to Enter — Koolau, His Companion, 
Informs the King — Decree of Death by Awa 
Is Passed on Pamano — While Surf-Riding Is 
Bid to the Awa Feast — Is Suspicious of Its 
Portent — His Spirit-Sisters Remove tlie Awa's 
Intoxicant for a Time, But Eventually He is 
Overcome 302 

II. Waipu Prepares the Axe for Pamano's Death — 
He Is Buried in a Pile of Cane-Trash — His 
Spirit-Sisters Remove the Body and Restore 
It to Life— They Meet a Prophet Who Tests 
His Ghost Character by an Ape Leaf — Keaka 
and Koolau — At Kilu Attended by Pamano 
and Others, Keaka Recognizes Him by His 
Chant — He Declines Relations While Kaiuli, 
Waipu and Koolau are Alive — All Three are 
Killed and Put Into tlie Oven 310 

Tradition of Kamapuaa. 

I. Kamapuaa's Exploits in Koolau — Escape from 

Olopana at Kaliuwaa — Capture at Waianae — 
The Deposed Priest Lonoaohi Aids in Over- 
throw of Olopana 314 

II. Relating to Lonoaohi the Priest 322 

III. Battle Between Kamapuaa and Lonokaeho — 

The Second Battle — Battle Between Kama- 
puaa and Kuilioloa 326 

IV. Fourth Battle, Between Kamapuaa and Pele.... 332 
\'. Fifth Battle, Between Kamapuaa and Makalii 342 
VI. Relating to Kahikiula and Kahikihonuakele.... 354 
\'II. How the Parents Failed to Recognize Kama- 
puaa, Which Action Almost Cost Them 
Their Lives 356 -3'o3 

iv. Contents. 

Legend of Kaulu. 


Kaulu Seeks His Kind Brother — Encounters Ghosts and Other Obstacles — He Drinks up the Sea — Awakes 
Makalii for Aid — Kaaona Foiled — Shark Kalakeenuiakanc — The Sea Restored — Of Haumea — Lonokaeho of 
Eight Foreheads Overcome — Moknlii, tlic Wizard, Killed 364 

Story of Palila. 

Palila a Noted Warrior — His Second Battle — Of Oloniano and Pallia's Third and Fourth Battles 372 

Story of Piimaiwaa. 

Piimaiwaa a Famous Warrior — Sails for Maui — Kewalakii Image Guard of Kauiki — Piimaiwaa Climbs the Hill, 
Overthrows the Image and Is Victor Over Maui's Forces — Of Imaikalani the Blind Warrior — Omaokamao 
and Koi Engage the Sightless Chief — Omaokamao Learns the Source of Iniaikalani's Strength and Slays Him 376 

Legend of Kepakailiula. 


I. Search for a Suitable Wife 384 ; W. Relating to Kaikipaananea 398 

II. Relating to Kakaalaneo 386 V. Relating to Kukaea 400 

III. The Battle 392 i 

Stories from the Legend of Laieikawai. 

I. Relating to Aohikupua — Haunaka 406 I III. Kaluhumoku — Battle Between the Dog and 

II. Kihanuilulumoku — Ulili and Aikeehiale 410 | Lizard 414 

Brief Stories of Ghosts and Cunning. 

Relating to Wainaka — Kapunohu 418 Hanaaumoe — Halalii 428 

Waawaaikinaanpo and Waawaaikinaauao — Lepe 422 Death of Halalii and Ghosts 432 

Maiauhaalenalenaupena — Kuauamoa 426 Eleio — Kanaiahuea 434 

Legend of Pupltkea. 

I. Pupukea and Makakuikalani — Kamalalawalu 11. Kauhiakania — Kamalalawalu-Lonoikamakahiki 

and Lonoikamakahiki Surf-Riding — Pupu- War — Kumaikeau and Kumakaia — Hill of 

kea's Promptness — Dialogue Between Maka- Hokuula — Numbers of Men — Pupukea-Maka- 

kuikalani and Pupukea 436 kuikalani Coinbat 440 

Legend of Kekuhaupio. 

Kekuhaupio, Expert Spearman — Oulu, Champion Slingthrower — Kalaiopuu-Kahekili Contest on Maui — Keku- 
haupio Contends with Maui's ^len — His Stand .\gainst Oulu 452 

Story of Peapea. 

Peapea, Famed Warrior — His Battle and Victory over Kahahana's Forces — Kekuapoi of Rare Beauty — Peapea's 
Display of Courage 458 

Brief Sketch of Kamehameha L 

His Wars and Celebrities of His Time — Kalaiopuu's 

Words to Kiwalao and Kamehameha 464 

Mokuohai, First Battle 466 

Kauaawa, Second Battle — Kamehameha's Great 
Strength in Fighting 468 

Fourth Battle, at Koapapaa— Fifth Battle, Ke- 
pu-waha-ulaula 472 

Sixth Battle, Kaieiewaho — Pihana — Sixth Battle 474 
Seventh Battle by Kamehameha — Administration 
of Kamehameha 476 

Third War, Kepaniwai 470 j Chief Kekuaokalani and His Insurgency 47S 

i Of Hema 482 

Famous Men of Early Days. 

Of Kekuawahine 486 

Makaioulu 488 

Makoa — Kaneakaehu — Keliimalolo 490 

Kawaaiki — Kaohele 496 

Kahahawai — L'ma 498 

Napuelua 500 

Kamoeau — Pahia 494 Hawae — Kahauolopua 502 


Legend of Halemano. 


Halemano, Love-sick Through a Dream-infatuation, Dies. — Is Restored to Life 
BY His Sister Laenihi. — She Visits Puna in Search of Halemano's Ideal. — 
Meets Her and Reveals Her Errand. — With Tokens She Returns Home. — 
Halemano Instructed, Sets Out to Win Kamalalawalu. — Abducts Her and 
Returns to Oaiiu. — Hookupu in Kamalalawalu's Honor. 

WAHIAWA' and Kukaniloko' were the father and mother of Halemano.' Ka- 
nkaalii was the mother of Kukaniloko,' and the land of Halemano,'' which is 
next to Lihue in Waianae, is the place where Halemano was born. Through 
the married life of Wahiawa and Kukaniloko, his wife, six children were born to them, 
four males and two females. The names of the children were as follows : Maeaea, the 
first, was a male ; Kaiaka, the second, was also a male ; Anahulu, the third, was another 
male ; Halemano, the youngest of the children, was another male ; Pulee was a female ; 
Laenihi was a female with supernatural powers. 

Laenihi was the eldest, and Halemano, the youngest [of the family], and the 
hero of this story. He was nurtured in Kaau until he grew up, and became a very 
handsome man, perfect in form, without pimples or deformity, with straight back and 
open countenance.^ While Halemano was living with his grandmother, Kaukaalii, at 
Kaau, in Waianae, he was subject to dreams. 

Concerning Kamalalawalu: she was the daughter of Hanakaulua and Haehae 
of Kapoho, Puna, Hawaii. The parents of Kamalalawalu were chiefs of the land of 
Kapoho. She was a very beautiful woman to behold, far superior to all the women of 
Puna and Hilo, a virgin, brought up under very strict kapu ; no person was allowed to 
see her and she had no companion other than her own brother, Kumukahi. These two 
had eight hundred dogs for their companions.'* 

At this time Huaa was the king of Puna, and Kulukulua was the king of Hilo. 
Both of these kings were courting Kamalalawalu, giving her large quantities of proper- 
ties from Puna and Hilo, with the idea that in time one of them would win her hand 
and take her to wife. 

In Halemano's first dream, he dreamed that he met Kamalalawalu in Kaau. After 
that he met her in his dreams frequently, and this happened so often that he fell deeply 
in love with the object of his dreams. Because of this great love, Halemano refused to 

'These persons' names are those of well-known locali- robber band, waylaid travelers to feast thereon, and 

ties in the Waiakia district of Oahu, eastward of the ruled in terror for a season till he was sought and 

Leilehua plain, at the base of the Waianae range. killed in a struggle by one in revenge for his wanton 

'Kukaniloko was the name of the place set apart from deed upon a relative, 

the time of Kapawa as sacred, having special powers or 'Expressions signifying the Hawaiian ideal of physical 

virtues as the birthplace of the highest ka/'u chiefs. perfection. 

'Halemano is famed tradition as the head- "A very liberal supply of favorites, as the dog was to 

quarters of a cannibal chief of ancient time who, with a a Hawaiian. 

Kaao no Halemano. 


Make o Halemano Mamuli o ka Aikahaula. — Hoola Hou ia e Kona Kaikuahine 
E Laenihi. — Makaikai Oia ia Puna no ka Huli ana i ko Halemano Lua. — Ha- 
lawai me ia, a Hoike e Pili ana I Kana Huakai. — Me na Mea Hoomanao, 
HuLi Hoi Oia. — Pau ka A'o ia ana o Halemano, Hele Oia e Kii ia Kamala- 
LAWALU. — Lawe Malu Iaia A Hoi I Oahu. — HooKUPU no ko Kamalalawalu 

OWAHIAWA ka niakuakane, o Kukaniloko ka makuahine, o Kaukaalii ka nia- 
kuahine o Kukaniloko, o Halemano e pili la me Lihue ka aina, i Waianae. Ma 
ka noho ana o Wahiawa me kana wahine o Kukaniloko, ua hanau ka laua man 
keiki eono, eha kane, elua wahine. Eia na inoa o na keiki a laua: Maeaea ka mua, he 
kane ia; Kaiaka kona muli iho; Anahulu kona hope iho; Halemano ka pokii loa o la- 
kou; Pulee he wahine ia; Laenihi he wahine akua ia. 

O Laenihi ka mua, a o Halemano ka hope, oia ka mea nona keia kaao. I Kaau- 
kahi i hanai ia ai o Halemano a nui, he kanaka maikai o Halemano ma kona kino, aohe 
puu, aohe kee, pali ke kua, mahina ke alo. 

Ia Halemano e noho ana me kona kupunawahine me Kaukaalii, ma Kaau i Wai- 
anae, ua loaa ia Halemano ka moe uhane ma ia noho ana no Kamalalawalu. Oia ke kai- 
kamahine a Hanakaulua me Haehae, no Kapoho i Puna, Hawaii. He niau alii na ma- 
kua, no ia aina, a na laua o Kamalalawalu. He wahine maikai loa ia ke nana aku, a 
he wahine i oi manuia o ko Puna a me ko Hilo, he puupaa, a he kapu loa, aohe kanaka 
ike ia ia, aohe hoa noho, he kaikunane wale no kona hoa noho, o Kumukahi ka inoa ; he 
mau ilio elua lau, kn laua mau hoa noho. 

la wa e noho ana o Huaa he 'Hi no Puna, a o Kulukulua no Hilo, o laua a elua, e 
hookuli ana ia Kamalalawalu, i ka waiwai o Puna a me Hilo, me ko laua manao, na laua 
e wahi ke kapu o Kamalalawalu. 

Ma ka moe mua a Halemano ma ka po akahi ua halawai uhane laua me Kamala- 
lawalu ma Kaau, pela ko laua launa pinepine ana, a aloha o Halemano ia Kamalalawalu. 
No ke aloha o Halemano, ua waiho oia i ka ai a me ka ia, a ua pau kona manao i na mea 


230 Poniaiidcr Collection of Hazvaiian Folk-lore. 

take food and meat, and he denied himself everything; his whole mind was centered on 
Kamalalawalu, both night and day. And because of this he became very ill and finally 

Laenihi, who was the elder of Halemano, in the meantime was traveling from 
place to place in search of a wife for Halemano her brother. In her search she went 
until near Puna, when she was recalled upon hearing of the death of Halemano which 
forced her to return to Kaau in Waianae, Oahu. Because of this she failed to meet 
Kamalalawalu. When Laenihi arrived at Kaau, through her power to restore the dead 
to life, Halemano was again brought back to life. 

Shortly after Halemano was restored to life, Laenihi asked him : "What was the 
cause of your death?" Halemano replied: "It is because of a woman. This is the man- 
ner of her appearance [in my dreams] : she is very beautiful; her eyes and body are 
perfect ; she has long, straight, black hair ; is tall, dignified, and seems to be of very high 
rank like a chiefess." Laenihi again asked him : "What is the nature of her outward 
dress?" "Her dress seems to be scented with pclc and iiialiuiia" of Kauai, and her pa-u 
is made of some very light material dyed red. She wears a hala' wreath and a lehua^ 
wreath on her head and around her neck." Laenihi then said: "It is in Puna and Hilo 
that the Ichua blossoms are found. It is in Puna that the oiiUolowai^ of Laa and the 
piikohukohu'" are found; therefore, your lover must be a woman of Pvma; she is not of 
the west. If it is Kamalalawalu, the woman I heard so much of while in Puna, then 
she must be very beautiful indeed." Laenihi then again asked: "How do you meet 
her?" Halemano rejilied: "W^hen I fall asleep we meet very soon after, and you could 
hear us talk if you should listen; even now you could hear us if I fall asleep." Lae- 
nihi then said: "Yes, you may go to sleep now. If you should meet your lover, ask her 
to give you her name and the name of the land in which she lives." 

After Halemano had received these instructions he fell asleep and again met Ka- 
malalawalu. In this dream Halemano asked Kamalalawalu: "What is the name of the 
land of your birth and what is your name?" "Kapoho in Puna, Hawaii, is the land of 
my birth ; it is where the sun rises, and not in the west. My name is Kamalalawalu." 
Shortly after this Halemano awoke from his sleep, and he told Laenihi of his dream. 
When Laenihi heard this she said: "Yovi must partake of some food and I will go and 
bring you your lover from Hawaii." Halemano then consented and took some food. 

Before Laenihi set out for Hawaii to bring Kamalalawalu, she told of the signs 
of her going so as to make known to those behind of her arrival and coming home, 
whereby they could tell whether her mission was a success or not. The signs were as fol- 
lows : "If it rains, then I am at Molokai. If the lightning flashes, then I am at Maui. 
If it thunders, I am at Kohala. If you feel an earthquake, I am at Hamakua. If the 
red water flows, I am at Puna. If the signs show that I am at Puna, then you can be 
sure that I will be able to get your lover. You nuist consider these things I am telling 

'Pele and mahuna were choice scented kapas of Kauai. "The ouholoivai was one of the famed scented kapas 

'Pandanus blossoms, a creamy white. of Pu"a, and various legends identify it with Laa, now 

8TA, , , c ti I ; r .1 J „ 1 Olaa, as the special product of that locality. Its two 

The blossoms of the Ichua are feathery, and make a •, ' , , ,■„ »i 

, 1,-i^j ij 1-1 -1 -1 sides were dyed differently, 

showy, bright red garland ; a white species also exists. ^ • , , j , 

The lehua is Hawaii's floral emblem, as the ilima is that Pukohukohu was a noni dyed red kapa, 

of Oahu. 

Legend of Halcinaiio. 231 

e ae, o Kamalalawalu wale no kona nianao nui i na la a pau loa ; no keia manao pono ole 
ia ia, ua nawaliwali kona kino a make iho la. 

No Laenihi, oia ko Halemano mua ponoi, ua hele oia ma na wahi a pau o keia 
man mokupuni a pau, e imi i wahine na Halemano, kona kaikunane. Ua hele no hoi 
oia a kokoke i Puna, lohe e oia i ka make o Halemano, hoi e ia i Kaau, ma Waianae, i 
Oahu nei ; nolaila, loaa ole o Kamalalawalu ia ia. A hiki o Laenihi i Kaau, ma Waianae 
ma Oahu nei, he mana ko Laenihi e hoola i na mea make, nolaila, oia hou o Halemano. 

A oia o Halemano, ninau aku o Laenihi: "Heaha ke kuniu o kou make ana?" I 
mai o Halemano: "He wahine. Eia ke ano ke hiki mai, he wahine maikai loa o na 
maka a me ke kino, he lauoho kalole eleele, he wahine kiekie hanohano, kohu alii, ke nana 
aku." Ninau hou aku o Laenihi: "A pehea kona kahiko o waho?" "He aala ke kapa 
e like me ke pele o Kauai a me ka mahuna, a he pa-u nahenahe ulaula ma hope, he lei 
hala, me ka lehua ko ke poo, a me ko ka ai." I akvi o Laenihi : "No Puna a me Hilo ka 
lehua, no Puna ka ouholowai o Laa, nolaila no ka pukohukohu, no Puna ko wahine, aole 
no ke komohana a ka la. Ina o ka wahine i lohe wale ai i Puna, o Kamalalawalu, he 
wahine maikai io no," pela aku o Laenihi ia Halemano. 

Ninau aku o Laenihi ia Halemano: "Ahea hiki ko wahine?" I mai o Halemano: 
"Aia a moe iho wan, o ka manawa ia e hui ai maua ; e hoolohe no auanei oukou i ke ka- 
mailio a maua, ke moe ae au." "Ae," wahi a Laenihi. "I moe olua auanei me ko wa- 
hine, e ninau aku oe i ko wahine, i kona aina a me kona inoa." 

A lohe o Halemano i na olelo a kona kaikuahine a Laenihi, mahope o laila, moe 
iho la laua me Kamalalawalu. Ma keia moe ana, ninau aku o Halemano ia Kamalala- 
walu: "Owai kou aina hanau, a owai kou inoa?" "O Kapoho i Puna, Hawaii, ko'u aina 
hanau, aia ma ka hikina a ka la ko'u aina, aole ma ke komohana ; o ko'u inoa, o Kamalala- 
walu." Mahope o laila, aia ae la o Halemano a olelo aku ia Laenihi, a lohe o Laenihi, 
olelo aku la ia ia Halemano: "E ai oe i ka ai, e kii au i ko wahine i Hawaii." Ae mai 
o Halemano. 

Mamua ae o ka holo ana o Laenihi i Hawaii, e kii ia Kamalalawalu, olelo aku ia 
i na ouli o kona hele ana, a hope e hooiaio aku ai i kona kii ana. Malaila ka loaa a me 
ka ole o Kamalalawalu. Eia na ouli a Laenihi i olelo aku ai : "I ua ka ua, ai? au i Mo- 
lokai; olapa ka uwila, aia au i Maui; kui ka hekili, aia au i Kohala ; nei ke olai, aia au i 
Hamakua; kahe ka wai ula, aia au i Puna. Alalia, loaa ko wahine ia'u, nolaila e 

2,32 Pomander Collection of Hmvaiiaii Polk-Iore. 

you, else you will forget." Soon after this Laenihi went off in the form of a fish; and 
the fish that is called laenihi'^ is named after her. This is the name of this fish to this 

It was in the evenino- that Laenihi set out and when she was oft' the coast of Ha- 
leolono in Palaau, Molokai, it began to rain [inOahu]. Those with whom she had left 
the instructions were surprised at the speed she was traveling. From this place she next 
passed oft' Hanakaieie at Kahikinui in Honuaula, Maui, and the lightning flashed. The 
people were again greatly amazed at her great speed. From Maui she next passed off 
Umiwai in Kohala, Hawaii, when the people heard the roar of the thunder; then when 
she was oft" the coast of Pololikamanu outside of Mahiki, Hamakua, the people felt an 
earthquake. Next she passed Hilo and then oft' the coast of Panaewa, then off Kukulu, 
directly outside of Puna, when the red water flowed. At sight of this the last sign the 
people knew that Laenihi had reached Kamalalawalu. 

When Laenihi arrived at Kapoho in Puna, Hawaii, she began to devise a way by 
which she would be able to meet Kamalalawalu, as she was then within the confines of 
her kapued place. At last Laenihi hit upon a plan. She, througli her power, first 
caused the wind from the sea to blow, called the uniiloa, which caused the sea to be 
aroused from its calm repose and the surf oft' Kaimu began to roll in. It is here that 
the people at all times go in surf riding. Early that morning the surf began to roll 
in. When the people rose from their sleep and saw the surf, they all began to shout 
and yell. While the people were shouting, Kumukahi, the brother of Kamalalawalu 
heard it and he came out to see the cause, and saw that it was the surf ; so he returned 
and told Kamalalawalu of the matter. On hearing this she rose and prepared to go out 
[surf riding]. 

A few words in relation to Kumukahi the brother of Kamalalawalu. Kumukahi 
was a great favorite with his sister, not a single rec^uest would be refused by his sister 
that she could comply with, from the greatest to the smallest. 

When Kamalalawalu saw the surf rolling in at Kaimu she started out for the 
beach. Upon arriving at the place she stood on the sand and watched for a chance to 
swim out. She allowed the first roller, known as the kakala. to come in until it reached 
the shore; then the second, known as the pakaiea; then the third, the opuu; as soon as 
this roller reached the shore, she plunged in and swam out to the place where the rollers 
began to curve up. When she arrived at this place she took the first roller that came 
along and rode in on it. This she repeated three times, when the surf began to grow 
smaller till after a short while there was none to be seen. She then waited with the 
hope of again seeing the surf grow larger ; but after waiting until she was almost stift' 
with the cold not a single surf could be seen; so she concluded to return to the shore. 

At about this time, Laenihi caused the surf to rise again and it began to roll in. 
When Kamalalawalu saw this she again returned and took the first surf and rode in, but 
before she reached the shore it ceased and the surf again disappeared. Just as she 
reached the shallow water she saw a fish and Kumukahi at the same time called out to 
her: "Kamalalawalu, take up my favorite, the fish." This fish was Laenihi herself. Ka- 

"Laenihi, a species of Iniistius. 

Legend of Halcinaiio. 233 

noonoo oukou i keia mau nica a"u e olelo nei, o poina auanei." A pan ka olelo ana a 
Laenihi, hele mai la ia nia ke kino ia, o ia kela ia o laenihi a hiki i keia la. 

Holo mai la o Laenihi i ke ahiahi, a hiki i Haleolono ma Palaau i Molokai, ua ka 
ua. Kahaha o hope no ka hikiwawe loa. Malaila aku a Hanakaieie, ma Kahikinui i Ho- 
nuaula, ma Maui, olapa ka uwila. Kahaha hou o hope no ka emo ole loa. Mai Maui 
aku a Umiwai, ma Kohala i Hawaii, kui ka hekili; malaila aku a Pololikamanu, ma 
waho o Mahiki i Hamakua, nei ke olai. Malaila aku a hala o Hilo, a komo i loko o 
Panaewa, a hiki i Kukulu ma waho o Puna, kahe ka wai ula. Alaila, noonoo o hope 
nei, ua loaa o Kamalalawalu. 

Ma keia hiki ana o Laenihi i Kapoho ma Puna i Hawaii, noonoo iho la ia i ka 
mea e ike ai ia Kamalalawalu, i loko o kona kapu e paa ana, a loaa iho la. Eia ke ano: 
Hoala mai la oia i ka makani, makai o Puna, he unuloa ka inoa o ia makani, a ala 
mai la ke kai mai kona lana malie ana, a hai a nalu iho la ma waho o Kaimu. Oia kahi 
hee nalu mau i na wa a ])au loa. I ke kakahiaka nui, hai mai la ka nalu mua, ala ae la na 
kanaka, a nana aku la me ka uwa nui loa, ma keia uwa ana, lohe aku la o Kumukahi, ke 
kaikunane o Kamalalawalu, hele mai la ia e nana i ka hai o ka nalu, a ike hoi aku la olelo 
ia Kamalalawalu. A lohe o Kamalalawalu, ala ae la ia a hele. 

Olelo hoakaka no Kumukahi ; ke kaikunane o Kamalalawalu. He punahele o 
Kumukahi i kona kaikuahine, aohe ana olelo hookahi e hoole ia, e hiki i kona kaikuahine 
ke ae i na mea a pau a kona kaikunane e olelo ai, aole e hoole, mai ka mea nui a ka mea 

Hele aku la o Kamalalawalu e heenalu ma Kaimu; ia ia i hiki aku ai ma ka ae 
one, nana aku la ia i ka nalu i ka hai mai. Ku ka nalu mua, he kakala ka nalu mua, a 
hai ia, he pakaiea ka nalu alua, a hala ia, he opuu ka nalu akolu, a hala na nalu ekolu, 
au aku la o Kamalalawalu, e heenalu. A hiki i kahi o ka nalu e hai ana, hee mai la ia, 
ekolu nalu i hala ma kana hee ana, pio loa iho la ka nalu, aohe nalu o ia wa ; kakali iho la 
ia, me ka manao e ku hou mai ua nalu hou, pela kona lana ana a opili ia, manao iho la e 
hoi i uka. 

Ia wa hoala hou o Laenihi i ka nalu, a ike o Kamalalawalu, hee hou iho la ia, 
a kokoke e pae i uka, lilo iho la ka nalu ana i hee ai i ia, pau ae la ka nalu. O keia ia, 
o Laenihi no ia, ua lilo iho la ia, i ia, ia wa. A ike o Kumukahi ke kaikunane aloha a 
Kamalalawalu i ka ia, kahea aku la ia, penei : "E Kamalalawalu e! kuu puni o ka ia" 

234 Poniandcr Collection of Haivaiiaii Folk-lore. 

malalawalu could not refuse the request of her brother; so she took up the fish and 
returned home. After arriving at the house the fish was put into a calabash of salt 
water and it became a plaything for Kumukahi. 

That night after everybody had fallen asleep, Laenihi transformed herself from 
a fish into a rooster; it then flew onto the roosting place outside and began to crow. 
The crowing was kept u]) until the dawn began to break. The rooster then proceeded 
down to the seashore where it transformed itself into a woman. Laenihi then returned 
to the house where Kamalalawalu was living. When she arrived at the house Kamala- 
lawalu asked her: "Where are you from?" "I am from near here." "There is no 
woman like vou near here, and even if you belonged to any place near, you would not 
come, because they all know that ]3eople are forbidden from coming here on pain of 
death." Laenihi then said; "1 come from shoreward." "If that is so you are telling me 
the truth." Laenihi then proceeded to speak of her errand; "Have you ever met a man 
in your dreams?" "No," said Kamalalawalu. Laenihi again asked; "Have you no 
wreath that you have worn until withered?" "I have a wreath, but I am not going to 
give it to you, for you may cause my death'" with it." Laenihi replied: "All right, you 
give it to me and in case you should become ill, come for me and I will come and cure 
you. I am livingat Kaimu; my name is Nawahinemakaakai."'^ Laenihi took the wreath 
and then asked for the pa-u of Kamalalawalu which was also given up. 

After Laenihi had received these things she returned from Hawaii to Waialua 
and from there on to where Halemano was living. Laenihi then showed him the wreath 
and the pa-u. Upon seeing these things Halemano hastily prepared himself to go to Ha- 
waii; but Laenihi rebuked him, saying; "Vou will not be able to get her in that way. 
Here is the way to get her; You must first make some playthings for the favorite 
brother of Kamalalawalu, Kumukahi by name ; because I have seen that whatever things 
he desires his sister would always do ; she will deny nothing that her brother rec]uests 
of her." 

Laenihi then instructed the people from Waialua to Waianae that wooden idols 
be hewed out and that they be painted red and black. Orders were also issued that 
wooden chickens be made to ride on the surf, also koieie" floaters, and kites to fly above; 
also that a red canoe be prepared and red men be had to paddle the canoe. The men 
should be provided with red paddles and the canoe must be rigged with red cords," and 
that a large and a small canoe be provided. After these dift'erent things were ready 
they set out for Puna, Hawaii. Upon their arri^'al ofif of Makuu and Popoki, two small 
pieces of lands next to Puna, the kite was put up. W'hen the people on the shore saw 
this flying object they all shouted with joy. 

While the people were shouting Kumukahi, the brother of Kamalalawalu, heard 
it and he came out to see the cause of the shouting. When he saw the kite he ran to the 
beach and called out to the men in the canoe; "Let me have the thing that flies." Lae- 
nihi said to Halemano: "Let the boy have the kite," and it was then given to Kumukahi. 

'"Dreading the sorcerer priest's supposed power on "Koicie, a plaything for floating in the rapids, 

possessing the inauna of a party. ■■Red, to indicate a chief's distinction. 

"Nawahiiicmakaikai : literally, sight seeing women. 

Legend of Haleiiiano. 235 

Aole e hiki ia Kamalalawalu ke hoole, no ka mea, he leo no kona kaikunane. Lalau iho 
la i ka ia a hoi aku la i ka hale, hoo iho la i loko o ka ipu wai a lilo ae la ia i niilimili na 
kona kaikunane. 

I ka po, i ka moe ana o loko o ka hale, lilo ae la o Laenihi mai ke kino ia, a ke 
kino nioa, ia wa lele ae la a ma ka haka moa o vvaho kani, pela kona kani ana, a pan na 
nioa elima. Wehe mai la ke alaula o ke kakahiaka nui, iho aku la ia me ke kino moa a 
hiki i kahakai, lilo ae la i kino wahine. Pii mai la o Laenihi me ke kino vvahine a hiki i ka 
hale o Kamalalawalu ma e noho ana. Ninau aku o Kamalalawalu: "Mahea mai oe?" 
"Maanei mai nei." "Aohe o onei wahine e like me oe, a ina no hoi no anei aku nei, 
aole no e hele mai ianei, he kapu o anei, he make." Wahi a Laenihi: "Makai mai 
nei." "Ae, ina pela kau olelo, he oiaio, e ae aku wau." Ninau hoohuahualau aku o 
Laenihi: "Aole au kane i moe i ka uhane?" "Aole," wahi a Kamalalawalu. I hou aku 
o Laenihi: "Aole on lei i lei ai a maloo?" "He lei no, aole nae e loaa aku ia oe, mamuli 
au make ia oe." I mai o Laenihi: "Heaha la hoi e haawi mai oe ia'u, a i mai oe, kii ae 
no ia'u e hele mai e lapaau ia oe, aia ko'u wahi i Kaimu, o Nawahinemakaakai ko"u 
inoa." Lilo ka lei ia Laenihi, nonoi hou o Laenihi i ka pa-u, haawi no o Kamalalawalu, 
alua mea i lilo ia Laenihi. 

A loaa keia man mea ia Laenihi, hoi mai la ia mai Hawaii mai a hiki i Waialua, 
a kahi o Halemano e noho ana, hoike aku la o Laenihi i ka lei, a me ka jja-u, ia wa, wiki- 
wiki iho la o Halemano e holo i Hawaii, hoole mai o Laenihi : "Aole e loaa pela. Eia ka 
mea e loaa ai, e hana i milimili na ke kaikunane punahele o Kamalalawalu, o Kumukahi 
ka inoa, no ka mea, ua ike aku nei au, o kana mea e olelo ai, oia ka kona kaikuahine e 
hana ai, aole ia e hoole i na leo a pau a kona kaikunane e pane ai." 

Nolaila, olelo o Laenihi, e kalai kii, mai Waialua a Waianae, e paele i ka alaea 
a me ka nanahu, a e hana i moa laau, hooholoholo i luna o ka nalu, a i koieie i luna o ka 
wai, a i lupe hoolele i luna. I waa ula, i kanaka ula, i la ula, he hoe ula, he kaula ula, 
a he waa nui, a he waa iki. A makaukau keia mau mea a pau loa, holo aku la lakou a 
hiki i Puna ma Hawaii, he mau aina liilii e pili ana i Puna, o Makuu, o Popoki; i laila 
hoolele ka lupe, uwa o uka i keia mea lele. 

Ia lakou e uwa ana, lohe aku la o Kumukahi, ke kaikunane o Kamalalawalu, hele 
mai la ia e nana, a ike ia, holo mai la a ka ae one e pili ana me ke kai, kahea mai la i na 
kanaka o luna o ka waa: "Na'u ka mea lele." I aku o Laenihi ia Halemano: "Haawi 
ia aku na ke keiki." A lilo ka lupe ia Kumukahi. Hookuu ka waa liilii i luna o ka nalu. 

2_'^6 Pomander Collection of Hawaiian Folk-lore. 

The small canoe was then let down and as it floated through the surf the people ashore 
again shouted with joy. Kumukahi turned back and called out to those in the canoe, 
saying: "Let me have that small canoe." Laenihi gave her consent. He then re- 
quested all the things exhibited by the people until the idols were the only things left. 
Laenihi then ordered that the idols be made to stand up in all the canoes. When Kumu- 
kahi saw the idols he asked that they all be given to him. 

At this Laenihi and Halemano said: "Are you a favorite with your sister?" 
"Yes," answered Kumukahi, "she will do anything I ask of her." "Call for her then." 
Kumukahi then called out: "Kamalalawalu, come here. I cannot get these playthings 
unless you come." Upon the arrival of Kamalalawalu another request was made of 
Kumukahi : "Are you a favorite with you sister, and would she mind if you asked her 
to turn her back this way?" "Yes." Kamalalawalu then turned her back toward the 
canoes. The people then looked at her and saw that she was neither humped back nor 
deformed in any way. After inspecting her they said to the brother: "Are you a fa- 
vorite with your sister, and would she obey you if you request of her to turn her face 
this way?" "Yes." Kamalalawalu then faced toward the canoes. 

Soon after this Kamalalawalu went aboard one of the canoes ; whereupon Hale- 
mano gave orders to the paddlers that they start on their return, and the two were 
thus carried off to Oahu. The people of Puna and Hilo pursued them but could not come 
near them, as by the power of Halemano and Laenihi they were soon left far to the 

In this flight to Oahu, one canoe, the one in which was Kumukahi, landed at 
Hauula, Koolauloa. There was at this place an image standing, Malaekahana by name ; 
upon seeing this image, Kumukahi took such a fancy to it that he remained there. Ha- 
lemano and the others, together with Kamalalawalu, continued on their way and landed 
at Ukoa at Waialua. As soon as the canoe in which Kamalalawalu was a passenger 
landed, a crier" was sent out to make a circuit of Waialua and Waianae with orders to 
the people to come and give presents" to Kamalalawalu. 

About three days after the hookupu, Kamalalawalu for the first time missed Ku- 
mukahi, so she asked of Halemano and Laenihi: "Where is Kumukahi?" "He is at 
Hauula where he is enraptured by an image that is there." Kamalalawalu then said: 
"Go and bring him here." When Kumukahi arrived, Kamalalawalu said to him: "You 
had better return to Hawaii with the presents to our parents and to our people, else some 
of them will feel troubled over us." Kumukahi in obedience to his sister returned to 

"A crier, kukala, one who proclaimed the orders of "The recognized custom of Iwokiifii, 

the chief; the ancient method of promulgating royal 

Legend of Haleiiiaiw. 237 

inva hou o uka ; alalia, kii hou o Kumukahi, a nonoi aku penei: "E! kela waa, keia waa, 
e na mea i lima o ka pola, na"u ka waa liilii." Ae aku o Laenihi. Pela wale no ka hana 
ana a hiki i ke kii, hoolale ae ana o Laenihi i na waa a pau, e kukulu kii o kela waa keia 
waa, ma keia ku ana o na kii a pau loa, huli hou o Kumukahi a nonoi hou i na waa, 
nana na kii. 

Olelo aku o Halemano a me Laenihi : "He jjunahele no oe i ko kaikauhine?" 
"Ae," pela mai o Kumukahi; "ma ka'u e olelo ai, malaila ia." "Kahea ia hoi ha." Ka- 
hea o Kumukahi: "E Kamalalawalu e! Hele mai, aia ka a hele mai oe, alalia, loaa kuu 
milimili." A hiki o Kamalalawalu, olelo houlakoula: "He punahele no auanei oe i ko 
kaikuahine, ke olelo aku oe e huli aku ke alo mahope, a o ke kua mamua nei?" "Ae." 
A huli kua aku la o Kamalalawalu, nana aku lakou ma ke kua, aohe puu, aohe kee. A 
pau ko lakou nana ana, olelo hou lakou i ke kaikunane. "He punahele no oe i ko kaikua- 
hine ke olelo aku e huli mai ke alo i mua nei?" "Ae," a huli mai la ke alo o Kamalala- 

Ia wa, pii o Kamalalawalu i luna o na waa; a hiki ia i luna, kahea o Halemano i 
ka poe hoewaa e hoe, ia wa lilo laua elua i Oahu nei. Hahai mai la o Puna a me Hilo, 
aohe launa mai, hao mai la ka mana o na waa o Halemano a me Laenihi. 

Ma keia holo ana, pae ae la kekahi waa me Kumukahi i Hauula ma Koolauloa. 
Ilaila kekahi kii e ku ana, o Malaekahana ka inoa, hoohihi iho la o Kumukahi i ke kii, 
noho iho la i laila. O Halemano, holo loa aku la lakou a pae ma VVaialua i LTkoa, me 
Kamalalawalu. Ma keia pae ana, ua holo koke ka hma kala a puni o Waialua a me 
Waianae, e hele mai laua e hookupu ia Kamalalawalu. 

A pau ka hookupu ana, ekolu la i hala, haohao o Kamalalawalu ia Kumukahi i 
ka ike ole ia aku. Ninau aku la ia ia Halemano a me Laenihi : "Auhea o Kumukahi ?" 
"Aia i Hauula, ua noho ia puni ana o ke kii." I aku o Kamalalawalu: "E kii aku a 
hoi mai." A hoi mai la o Kumukahi, olelo aku la o Kamalalawalu: "E hoi oe me ka 
waiwai i Hawaii, i na makua o kaua a me na makaainana, o poino mai kekahi o lakou." 
Ia wa, hoi aku la o Kumukahi i Hawaii. 

238 Foniandcr Collection of Ha7vaiiaii Polk-Iorc. 


AiKANAKA, King of Oahu, Hearing of Kamalalavvalu's Beauty, Sends for Her. 
— Refusing to Comply with the Mandate, Aikanaka Sends an Army Against 
Halemano. — With Wife and Grandmother They Flee to Molokai, Thence to 
Kaupo, Kohala, and Hilo. — Kamalalawalu Taken by Huaa. — Halemano Re- 
turns TO KoiiALA. — His Wife Follows. 

Kamalalawalu lived with Halemano as husband and wife, and the fame of the 
beauty of Kamalalawalu was soon spread all over Oahu until it came to the ears of Ai- 
kanaka, the king of Oahu, who was living at Ulukou in Waikiki. Upon hearing this, 
Aikanaka sent messengers to go and bring Kamalalawalu to him in order that he may 
see her for himself . When the messengers arrived [and presented the king's request], 
Kamalalawalu refused to obey. On the return of the messengers to Aikanaka without 
Kamalalawalu, other messengers were sent but she still refused. This was kept up until 
ten delegations had been sent and Kamalalawalu as often had refused to come. The 
premier was then sent, but he too returned without any better success. Finally Aika- 
naka got so angry that he declared war against Halemano and his parents. 

When the army of Aikanaka arrived at Pooamoho in Halemano, Halemano saw 
it coming early in the morning; so he said to his wife: "Here comes the army of Ai- 
kanaka. We are going to be killed. I told you to go in obedience to the king's com- 
mand,'" but you would not listen to me. Now death is sure to come. You two go your 
way" and I will go mine. 

Soon after this Halemano and his wife together with the grandmother left their 
home and traveled to the Kolekole stream ; from this place they proceeded to Waialua ; 
then to Laiewai ; then to Hauula and from there on to Kualoa, Kahaluu and Moelana. 
At this place there was a large awa field growing; Kaaealii, the grandmother of Hale- 
mano, then broke some of the awa leaves and hid themselves under them. 

In the meantime Aikanaka had issued an order over the whole of Oahu, that 
Halemano should be killed on sight. The people of all Koolau therefore gathered and 
made a search, even to the awa field at Moelana ; but they could not be found, though 
they looked for them everywhere, for the leaves picked by Kaaealii concealed all three 
of them. 

After the searchers had gone, they remained in hiding until dark, when they 
came out and proceeded to Kukui, on this side of Makapuu, where Halemano had some 
relatives. Here they went in and made themselves known; a pig was then killed for 
them and they partook of a hearty meal, after which Halemano said to the people of the 
place: "Will some of you take us to Molokai?" At midnight they boarded a canoe and 
set out, landing at Kaunakakai in Molokai. Here they remained for some time farm- 
ing, and when their crops were almost ripe they set out for Lele,"" Maui, where they 
sojourned for a time. While living in Lele, they saw the top of Haleakala as though 

"In accordance with the belief that the king's de- "Addressing his wife and grandmother, implying they 

mands were to be complied with in all cases. must care for themselves individually. 

"°Lele, ancient name of Lahaina, Maui. 

Legend of Halcinano. 239 



Koa e Kaua IA Halemano. — Me ka Wahine a me ka Kupunawahine, Hee La- 
Kou I Molokai. — Alaila, I Kaupo, Kohala a me Hilo. — Laweia o Kamalalawalu 
E Huaa. — Hoi o Halemano i Kohala.— Hahai kana Wahine. 

A noho iho la o Kamalalawalu me Halemano, ia wa ua kaulana aku ka maikai 
o Kamalalawalu a lohe o Aikanaka, ke 'Hi nui o Oahu nei, e noho ana ma Ulukou i Wai- 
kiki. Hoouna aku la o Aikanaka, i na elele e kii ia Kamalalawalu e iho mai e nana aku 
o Aikanaka i kona wahine maikai, a hiki na elele, hoole mai o Kamalalawalu. Pela ka 
hoouna ana o Aikanaka i na elele a hiki i ka umi elele, aohe hiki mai, hoouna i kona ku- 
hina nui, aohe hiki mai. Nolaila, huhu o Aikanaka a hoouna i ke kaua e pepehi ia Hale- 
mano a me na makua. 

A hiki ke kaua a Aikanaka i Pooamoho ma Halemano, ike nuia aku la o Hale- 
mano i ka uluwehiwehi o na kanaka i laila, e panee aku ana, i ke kakahiaka nui. Olelo 
aku ia i ka wahine: "Eia ke kaua a Aikanaka, make kakou. O ka'u no ia e olelo aku 
ana ia oe, e ka wahine, e iho oe i ka hoouna a ke 'Hi, hoole oe. A laa ka make la. E 
hele no olua i ka olua hele, e hele no au i ka'u hele." 

Hele aku la o Halemano ma, malaila aku a ke kahawai o Kolekole, malaila aku 
a Waialua, a Laiewai, a Hauula, malaila aku a Kualoa, a Kahaluu, a hiki i Moelana, he 
mala awa i laila, haihai iho la o Kaaealii ke kupunawahine o Halemano, i ka lau awa, 
a pee iho la. 

Eia hoi, ua kauoha o Aikanaka i na mea a pan loa a puni Oahu nei, ina e ike ia 
Halemano, e pepehi a make, nolaila, akoakoa ae la na kanaka o Koolau a puni, a imi iho 
la i loko o ka mala awa ma Moelana, aole nae he loaa, no ka mea, ua nalo lakou nei ekolu 
malalo o ka lau awa i haihai ia ai, e Kaaealii. 

A hoi aku la na kanaka, noho iho la lakou nei a poeleele, hele aku la a hiki ma 
Kukui i Makapuu, o ia mai. He makamaka no Halemano i laila, kipa aku la lakou i 
laila, kalua ka puaa, a moa, ai a maona. I aku o Halemano i ke kamaaina: "E alo ae 
oe ia makou a hiki aku i Molokai." I ke aumoe, holo aku la lakou a pae i Kaunakaha- 
kai ma Molokai, noho iho la lakou ilaila mahiai, a kokoke e 00 ka ai, holo aku la lakou 
a pae ma Lele i Maui, noho iho la i laila. Ma keia noho ana a lakou i laila, ike ia aku 

240 Pomander Collection of Hawaiian Folk-lore. 

floating- above the clouds ; Halemano became so enraptured at sight of the top of the 
mountain that he wished to move to Haleakala and live in Kaupo, Maui. 

After that they returned to Molokai and again set out for Maui, landing at Lele, 
this time to make their residence in Kaupo. From Lele they journeyed to Kula, then to 
Ulupalakua, and from there on down to Kaupo, where they had decided to live. After 
tilling the soil and planting their crops they remained here until the crops were almost 
ripe, when they set out and sailed for Hawaii, landing in Umiwai, in Kohala. 

Upon their arrival at Umiwai in Kohala, they remained here as castaways. Ka- 
puaokeonaona, the daughter of Kukuipahu the king of Kohala, then found them, and 
when she saw how handsome Halemano looked and how beautiful Kamalalawalu was, 
she invited them to come and live with her. ^^''hen the}' arrived at the house a pig was 
killed and food was prepared for them. Here they lived for about six months. At the 
end of this time Halemano said to Kamalalawalu: "Let us leave our grandmother here 
while you and I go on to your place." His wife consented to this. 

They went from Kohala to Waimea where they spent the night ; from this place 
they continued to Hamakua and spent the night at Kaumoali ; from this place they pro- 
ceeded on to Uluomalama in Waiakea, Hilohanakahi, where they staid. After living in 
this place for twenty days, Huaa the king of Puna, heard that Kamalalawalu was in 
Hilo, so he sent a messenger to Kamalalawalu and she was taken to the king of Puna.^^ 
When she was being taken by the messenger of Huaa, she instructed her brother Ku- 
mukahi to take good care of Halemano, which he promised to do. 

Halemano and his brother-in-law, Kumukahi, then lived together, after Kamala- 
lawalu had left them, for over eighty days, during which time Kamalalawalu never 
once met them, so the thought of returning to Kohala sprung up in Halemano's mind. 
While on his way back [to Kohala], as he passed through the shrubbery at Keakui he 
saw the iiiailc'' as it grew on the ohia trees, so he sat down to make himself a maile 
wreath. As he was thus busily stripping,"^ Kamalalawalu stood behind him and took 
hold of one corner of Halemano's mantle while tears welled up in her eyes." Halemano 
then turned around and saw it was his wife, at which he wept and said: "You, my 
wife, of the parched plains of Kumanomano and of the waterless wastes of Lihue! 
Plow strange of you ! I thought that when I came with you [to your home] that you 
would be true to me; but I see you are not." 

After their weeping, they again took up their journey and continued as far as 
Uluomalama at Waiakea, where they staid for twenty days. Then from this place 
they continued on to Kukuipahu in Kohala, where they made their residence and took 
up farming. The place where Halemano did his farming is at Ihuanu, the height look- 
ing down on Kauhola point and the surf of Maliu.^^ This field where Halemano cul- 
tivated is famous to this day, for it is said that the covering of Ihuanu was palaliolo'" and 
the watchman of the field was Ivekuaualo. 

"'No refusal to the royal command in this case, as at "'Returning to her first love. 

'-J^nn. "The favorite surfing place of the whole district. 

"Maile (Alyxia olivacfonnis) , a fragrant vine with "PalaJwh, an unrecognized plant, probably a running 

glossy leaves, m great favor througliout the islands. fern. 

"Uu mailc, the bruising of the vine to rid it of woodi- 
ness and render it pliant for entwining into strands for 
wreaths, etc. 

Legend of Halemano. 241 

la ka piko o Haleakala e lele mai ana i loko o ke ao, komo iiiai la ka makemake ia Hale- 
mano, e hele a noho i Haleakala ma Kaupo i Maiii. 

Mahope o laila, holo aku lakou mai Molokai aku a pae ma Lele i Maui. Hele aku 
la lakou mai laila aku a hiki i Kula, ma laila aku a Ulupalakua, a iho ma o, a Kaupo, 
noho i laila, mahiai iho la, a kokoke e 00 ka ai, holo aku la lakou a pae ma Umiwai i 
Kohala, Hawaii. 

A ku lakou ma Umiwai, i Kohala, noho a olulo iho la malaila. Hele mai la o Ka- 
puaokeonaona. kaikamahine a Kukuipahu, ke 'Hi o Kohala, a ike ia Halemano a me Ka- 
malalawalu, i ka maikai a me ka nani ke nana'ku. Nolaila, olelo aku la Kapuaokeo- 
naona: "E hoi kakou i ka hale." A hiki lakou i ka hale, kalua ka puaa, a me ka ai, 
noho iho la lakou a hala eono mahina, i aku o Halemano ia Kamalalawalu : "E noho 
ke kupunawahine o kaua ianei, e hele kaua i kou wahi." Ae mai la ka wahine. 

Hele aku la laua mai Kohala aku a hiki i Waimea, moe a ao, mai laila aku a Ha- 
niakua i Kaumoali moe; mai laila aku a hiki i Uluomalama, i Waiakea, Hilohanakahi 
noho. Elua anahulu i hala i laila o ko laua noho ana, lohe aku la o Huaa ke 'Hi o Puna, 
ua hiki o Kamalalawalu i Hilo, hoouna mai la o Huaa i ka elele no Kamalalawalu, a loaa, 
lawe ia aku la. I ka wa i kii ia mai ai o Kamalalawalu, e na elele a Huaa, kauoha aku 
la ia i kona kaikunane ia Kumukahi, e malama ia Halemano. Ae kona kaikunane. 

Ma keia noho ana a Halemano, ewalu anahulu i hala, o ka noho pu ana o laua me 
ke kaikoeke me Kumukahi, aohe launa mai o ka wahine, nolaila, kupu ka manao ia Ha- 
lemano e hoi i Kohala nei. Ia wa, ku ae la o Halemano a hoi mai la ; ia ia e hoi ana 
ma ke alanui a hiki i ka nahele o Keakui, ike aku la ia i ka lau o ka maile i ka luhiehu i 
luna o ka ohia, noho iho la ia uu maile. Ia ia e uu maile ana, ku ana o Kamalalawalu 
mahope ona, a paa ana i ka lepa o kona kihei, me na kuluwaimaka e haloiloi ana, huli 
ae la o Halemano a nana ae la, a ike o ka wahine. Uwe iho la o Halemano a olelo aku 
la: "E kuu wahine o ke kula welawela o Kumanomano, a me ka la panoa wai ole o Li- 
hue. Kupanaha oe! Kai no a'u i hele mai nei mahope ou, e aloha ana la oe ia'u, aoleka!" 

A pau ko laua uwe ana, hele aku laua a hiki i Uluomalama, ma Waiakea, noho 
iho la laua a hala elua anahulu i laila. A hala ia, hoi mai la laua a hiki i Kukuipahu ma 
Kohala, noho iho la i laila mahiai. O kahi a Halemano i mahiai ai, aia i Ihuanu, e nana 
ala i ka lae o Kauhola a me ka nalu o Maliu. Kaulana loa kela mala a Halemano a hiki i 
keia la, oia o Ihuanu, no ka mea, ua olelo ia, ke kapa o Ihuanu, he palaholo. A o ke 
kiai o ia mala o Kekuaualo. 

242 Foruandcr Collection of Haivaiian Folk-lore. 


Kamalalawalu Enticed Away. — Death of Halemano. — Is Brought to Life Again 

BY Laenihi, His Supernatural Sister. 

While they were living in Kohala they could hear the surf of Kauhola, the fa- 
mous surf of Maliu, for it was at this place that the kings and chiefs went for their 
surf riding, even in the time of Kamehamtlia I. \\^hen Kamalalawalu saw the surf she 
got up and went down to the beach. At sight of her the people were amazed at her great 
beauty and admired her. Shortly after this Kumoho came down to ride the surf, but 
before he went in he saw Kamalalawalu; so he sat down and also admired her beauty. 
After a while he sent his sister to go and bring Kamalalawalu to him, for he wished 
her to become his wife. Upon being requested to come to Kumoho, Kamalalawalu rose 
and came and she was then taken by Kumoho as his wife, and they lived below at Hale- 

When Kamalalawalu became the wife of a new husband, Halemano was at the 
time sick, and upon receiving the news that his wife had again proved unfaithful to 
him he grieved for love of her, so he sent Kaaealii to go to Halelua and bring Kamala- 
lawalu back home; bvit she refused, and declined five appeals to return. Halemano 
therefore wasted away, for he refused to take any food and in a few days died. 

After this death of Halemano his grandmother made an oath that : "If you should 
ever come to life again, Halemano, vou shall never go back to Kamalalawalu, as long as 

In the early part of this story we saw that it was Laenihi, the supernatural sister 
of Halemano that saved him, and so when he died this time she came and again brought 
him back to life. [While Aikanaka and his army were marching toward Lihue for the 
purpose of destroying Halemano], the parents of Halemano as well as the older broth- 
ers and sisters of Halemano all escaped from Oahu and went to Wailua, Kauai, to live. 
Laenihi also went along with the others to Kauai. Laenihi and her older sister Pulee 
stayed at Wailua, for they were very fond of surf riding. In their daily life in Wailua 
they often went in at Makaiwa to ride the surf; this place was directly on the lee side 
of Kewa. 

One day while she was surf riding she had a premonition of some disaster. 
When she looked u]) she saw the spirit of Halemano sitting in the blue sky. Upon see- 
ing this she wept, for she greatly loved her brother Halemano. She then turned to 
Pulee and said: "Halemano is dead." 

When the parents, brothers and sisters heard of the death of Halemano, they all 
wailed, but Laenihi stopped them saying: "You must not weep now. Let me first pray 
to the gods, and if the gods take compassion on us Halemano will come to life again; 
but in case they are unmerciful, Halemano is indeed dead; you must therefore look on 
calmly and patiently." 

Legend of Halemano. 243 

PuNiHEiiA o Kamalalawalu. — Ko Halemano Make ana. — Hoola hou ia e Laenihi, 


Ia laua i noho ai i laila, hai mai la ka nalu o Kauhola, o ia kela inoa kaulana loa, 
o Maliu, kahi a na 'Hi e heenalu ai, a pela no i na la o Kamehameha akahi. Hele aku 
la o Kamalalawalu e nana, a hiki ia i laila, nana mai la na mea a pau ia ia, no ka wahine 
maikai, a mahalo mai la. Mahope o laila, iho mai la o Kumoho e heenalu, aole nae oia 
i hele e heenalu, ike e aku la ia i ka maikai o Kamalalawalu, noho iho la nana, a hoouna 
aku la i kona kaikuahine e kii ia Kamalalawalu i wahine nana. Ma keia kii ana, hele 
mai la o Kamalalawalu a lilo ae la i wahine na Kumoho, noho iho la laua i kai o Hale- 
lua, he kane a he wahine. 

Ma keia lilo ana o Kamalalawalu i ke kane hou, e noho ana o Halemano me ka 
mai, a e noho ana hoi me ke kaumaha i ke aloha o ka wahine no ka lilo i ke kane hou. 
Nolaila, hoouna aku la o Halemano ia Kaaealii e kii ia Kamalalawalu i kai o Halelua. 
A hiki o Kaaealii, hoole mai la, pela no a hiki i ka lima o ke kii ana, aohe hoi mai, no- 
laila, hookii o Halemano i ka ai, a make iho la. 

Ma keia make ana o Halemano, hoohiki iho la ke kupunawahine o Kaaealii- 
"Ae, i ola hou oe e Halemano, aole oe e hoi hou ana me Kamalalawalu, a pau ko'u ola." 

Ua maopopo maloko o keia kaao ana, o Laenihi ke kaikuahine akua o Halemano, 
a oia no ka mea i ola ai o Halemano i ka make mua ana, a pela no ma keia make ana. 
O na makua, a me na kaikuaana kaikuahine o Halemano, ua mahuka aku lakou mai Oahu 
aku nei a noho i Wailua ma Kauai. O Laenihi kekahi ma keia hele ana i Kauai. O 
Laenihi, a me kona mua o Pulee noho iho la laua i Wailua a lealea i ka heenalu, hele 
aku la laua i ka heenalu i Makaiwa, e kupono ana i ka lulu o Kewa. 

Lele ae la ka hauli o Laenihi, i nana ae ka hana i luna, e noho ana ka uhane o 
Halemano i ke aouli ; haule iho la kona waimaka i lalo e kahe ana, no ke aloha i kona 
kaikunane ia Halemano; i aku o Laenihi ia Pulee: "Ua make o Halemano." 

A lohe na makua, me na hoahanau i ka make o Halemano, lele mai !a uwe; papa 
aku o Laenihi: "Alia oukou e uwe; e aho owau mua e kanaenae ae ai, a i aloha ia mai, 
ola o Halemano; aka, i lokoino lakou la, make no o Halemano, nolaila, e nana oukou, 
a e noonoo pono; mai pupuahulu oukou." 

Memoirs B. P. B. Museum. Vol. V. — 16. 

244 Poniaudcr Collection of Hazvaiian Folk-lore. 


How Halemano Was Restored to Life. — Halemano Seeks to Win His Wife Back. 
—Engaging in a Kii,u Contest is Victorious. — Kamalalawalu Is Supplanted 
BY Kikekaala. 

In this chapter we shall see the power of Laenihi and the coming' to life again of 
Halemano. When Laenihi stopped the people from weeping over the death of Hale- 
mano, she immediately began her prayer, facing the blue sky, where she saw the spirit 
of Halemano. Following is the prayer: 

I am indeed sitting and weeping for my brother. 

My brother of the thick groves. 

Perchance it is your spirit that is in death's shade, 

Sitting there in the eyes of those pointed clouds. 

Hidden by the bkie skies is my guide. 

Alas, I weep for you my beloved one ! 

Thou art my guide of the eight seas.^'^ 

Here am I, your companion. Come back to life, 

Eat of the food, gird on your loin cloth, for you are restored. 

In this prayer recited by Laenihi, life was restored to the body of Halemano in 
Kohala, Hawaii. At the close of the prayer Laenihi plunged into the sea and swam, in 
her fish form as it is to this day. It did not take her very long to swim to Kohala, for 
in a very short time she went ashore at Kauhola and from there started for the home 
of Halemano. \Mien she arrived she fell on her brother and wept ; she remained with 
him for ten days. 

One day Halemano said to Kaaealii and Laenihi : "I am going to learn how to be 
a fisherman and how to be a farmer, so that my wife will come back to me." Kaaealii 
then said to him: "Your wife will never come back to you if you take up those arts." 
Halemano then spoke of some other arts and still he was advised not to take them tip as 
means of getting his wife back ; finally he chose the art of singing and chanting. At 
this Laenihi and Kaaealii said: "That will be the art that will restore your wife to you." 
Kaaealii then chanted the name of Halemano, which is as follows : 

Thou art indeed the women dwellers of the surf line. 

Sitting on the sumiy shore of Ulalana, 

Looking at the good things of the upper lands, 

The rain and the cold wind 

As they fold tightly the covering of ti-leaf. 

The lovers dwell in the calm of Kioi, 

For there is no truth in dreams 

When it confesses what it has heard. 

For we two have been here and there, 

For it is your name, Halemano. 

Answer the call ; yes, answer it. 

"A favorite poetic expression referring to the various channels between the islands of the group. 

Legend of Ilaleiiiano. 245 

No Ko Halemano Hoola iiou ia ana. — Imi o Halemano I wAHi E Hoi mai ai 



Maanei e ike ai kakou i ka mana o Laenihi a nie ke ola hon ana o Halemano. 

I loko o ia \va ana i hooki ai i ka uwe ana o ka lehulehu ia Halemano, alaila, kau aku la ia 

ma ke mele pule i mua o ke aouli kahi o ka uhane o Halemano e noho ana. Penei ua 

mele la : 

E noho ana no wau e uwe i kuu kaikunane, 

Kim kaikunane o ka wao nahelehele, 

Oia paha ka uhane i ka waokelc e, 

Ke noho mai la i ka maka o ka opua. 

Nalowale i ke aouH la e kuu hoike, 

Auwe no hoi kuu makamaka ! 

Kuu hoikeike o na kai evvalu. 

Eia an la, o kou hoa, e ola — e, 

Aina ka ai, hume ia ka nialo, ua ola. 

Ma keia oli ana a Laenihi, ola hou o Halemano i Kohala, Hawaii, a pau ke oli 
ana a Laenihi, lele mai la ia i loko o ke kai a au mai la (oia hoi ma kona kino ia, o ia 
kela ia o ka laenihi a hiki keia la). Ma keia au ana, he manawa ole, pae o Laenihi ma 
Kauhola i Kohala, pii aku la ia a hiki i ka hale o Halemano, uwe iho la a pau, noho iho 
la lakou a hala ke anahulu hookahi. 

I mai o Halemano ia Kaaealii a me Laenihi : "E ao ana au i ka lawaia, a me ka 
mahiai i hoi kuu wahine." Hoole aku o Kaaealii: "Aole e hoi ko wahine ia mau hana." 
Pela no ka Halemano olelo a hiki i ka hula, ae mai o Kaaealii a me Laenihi : "O ia ka 
mea e hoi ai ko wahine, o ka hula." Ia wa oli o Kaaealii i ka inoa o Halemano, penei: 

O oe ka ia e na wahine noho kai o ka pueone 

E noho ana i ke kaha Ulalana, 

E nana ana i ka mea maikai o uka, 

ka ua a me ka makani anu, 
Kipu iho la i ke oho o ka lauki, 
Noho nani na lehua i ka lai o Kioi e ! 
Aole ka oiaio i loko o ka moe e ! 

1 ka i mai ua lohe au e. 

O kaua no ia, mai o a anei e! 
O kou inoa ia e Halemano la e ! 
O mai hoi e ! E o e. E o no. 

246 Fornandcr Collection of Hawaiian Folk-lore. 

Halemano then began the study of the art of singing and chanting, taking Laa- 
maikahiki as his teacher. After he conckided his education, the usual ceremonies, such 
as the kilhng of the pig, was gone through and he was duly declared passed as an expert. 
Shortly after this the fame of Halemano as a singer and a chanter was carried all 
around Kohala. 

While Halemano was chanting one day, he looked up and saw the top of Halea- 
kala in Maui as it appeared amongst the clouds, like a pointed cloud in the evening, as 
the other clouds drifted above it. This made him think of the places where he and his 
wife, Kamalalawalu, had traveled. He was then moved to chant the following lines : 

Kaupo, the land where one is pulled up, 

Pulled up like unto Kahikinui. 

I was once thought a good deal of, O my love ! 

My companion of the shady trees. 

For we two once lived on the food from the long speared grass-* 

of the wilderness. 
Alas, O my love ! 

My love from the [land of the] Kaumuku wind, 
As it comes gliding over the ocean. 
As it covers the waves of Papawai, 
For it was the canoe that brought us here. 
Alas, O my love ! 

My love of the home where we were friendless, 
Our only friend being our love for one another. 
It is hooked and it bites to the very inside of the bones. 
O my love, speak to me ! 

While Halemano was chanting, Kamalalawalu arrived and she looked in at Hale- 
mano. When she saw him, she once more longed to return to him, for he looked very 
handsome and his chanting was something fine. Halemano too was at this time court- 
ing Kikekaala, the daughter of Nunulu. He was one of the high chiefs of the district 
of Kohala, under Wahilani, who was the king of this portion of Kohala. 

A few days after this Kikekaala issued an order which was carried from one 
end of Kohala to the other, inviting everybody to come to the game of kiln"-'' at Lole- 
hale, the most famous place at the time for exhibitions of this kind. This place is sit- 
uated on a hill looking to the west, close to Puuonale and Hokukekii. After everybody 
had come, Halemano was then sent for. Upon his arrival, Kikekaala said to him: "I 
will make a wager with you. If I beat you in the kilu throwing then you shall belong to 
me. And if you should beat me, I shall belong to you." Halemano then said: "The 
wager is satisfactory." 

As soon as the wager was settled Kikekaala began by throwing the kilu at the 
mark ; but it missed and Halemano picked it up. As he looked and saw Kamalalawalu 

^'Lauoho not known as a vegetable, or article of food. a certain number or prize, striking which gave the win- 

=»The game of kih, was an evening entertainment in ner the right to choose any one of the opposite in the 

which the players, men and women equally divided, on assembly as his (or her) companion, or other prior 

two sides, throw an oblong cut gourd toward a goal for dehned wager. 

Legend of Haleniano. 247 

Ao iho la Halemano i ka hula ia wa, o Laamaikahiki ke kumu hula, a pau ke ao 
ana, lolo iho la i ka puaa, a pau na hana a ke kumu ia Halemano, mahope o laila, kaulana 
aku la ka lea o Halemano i ka hula, a me ke oli, a puni o Kohala. 

Ia Halemano e oli ana, nana aku la ia, i ka piko o Haleakala i Maui, i ka oiliili ae 

i loko o ke ao, me he opua ala o ke ahiahi, ka lele mai o ke ao maluna, aloha ae la ia i 

kahi e hele ai me ka wahine, o Kamalalawalu. Nolaila, kau aku la ia i keia kau ma ke 

oli penei : 

Kaupo, aina pali huki i luna, 

Huki ae la e like me Kahikinui ; 

He luii no wau nau e ke aloha, 

Kuu hoa mai ka malu o ka laau. 

Ola kaua i ka ai lauoho loloa o ka nahele. 

Auwe ! Kuu wahine e ! 

Kuu wahine mai ka makani he Kaumuku, 

Ke haki nuanua mai la i ka moana, 

Ke uhi ae la i na ale o Papawai, 

Na ka waa kaua i halihali mai, 

x\uwe kuu wahine e ! 

Kuu wahine o ka hale makamaka ole, 

Hookahi makamaka o ko aloha, 

Lou, a nanahu i loko o ka iwi hilo e ! 

E ke aloha, ho mai he leo. 

Ia Halemano e oli ana, hiki mai la o Kamalalawalu, a nana mai la ia Halemano, 
ia wa, ikaika kona mano e hoi me Halemano, no ka nana aku ia Halemano, ua hele a ai 
ka manu i luna, a he lea i ke oli, a he kanaka maikai, no ka mea, e kaukaunu liilii ana o 
Halemano me Kikekaala, ke kaikamahine a Nunulu, oia kekahi alii ai okana o Kohala i 
loko o ia kau, malalo o Wahilani ke 'Hi nui o Kohala. 

Mahope o keia, hoolaha aku la o Kikekaala i kana olelo kuahaua i ko Kohala a 
puni, i hele mai na mea a pau loa i ke kilu, oia keia papai kilu kaulana a hiki i keia la o 
Kohala, o Lolehale, ka inoa, aia maluna o ka puu e nana ala i ke komohana, e pili la me 
Puuonale, a me Hookukekii. A akoakoa na mea a pavi loa, alalia, kii ia o Halemano, e 
hele mai. 

A hiki o Halemano, olelo aku o Kikekaala: "Ea, e Halemano; eia ka'u pili ia oe. 
Ina kaua i kilu a i eo oe ia'u, alalia, o kou kino ka uku, a i eo wau ia oe, o ko'u kino ka 
uku." Wahi a Halemano: "Ua holo ia pili a kaua." A pau ka olelo ana no ka pili ala- 
lia, hoolei mai la o Kikekaala i ke kilu, aole i pa i ka pahu, lalau iho la o Halemano, a paa 
i ka lima, nana aku la a o ka noho mai a ka wahine, o Kamalalawalu me kona nani mae 

248 Fornaiidcr Collection of Hawaiian Folk-lore. 

sitting tliere in all her beauty and grace, his mind went back to the days when he and his 
wife lived in Puna; so he chanted a few lines to Kamalalawalu as follows: 

A kapu is placed over the roads of Puna by the fire of Laka,^" 
For I see its reflection in my eyes. 
It is like the breadfruit in the lowlands of Kookoolau; 
I am ahiiost tempted to pick it ; 
Being repelled by shame, I touch it not. 
Alas, my love ! 

My love from the big sea of Puna 
Whose waves beat on the sea cliffs. 

You forget your lover while you went astray in Kaimu,'"^ 
Your mouth was closed, refusing to call. 
My love of the home where we were friendless. 
That home to which we had no claim, though I made no com- 
Where I drew warmth from the sun at Maliu. 
Take heed to my supplications 
A^y own, my love ! 

At the close of the chant of Haleniano, he threw the kilu and it hit the mark, 
whereat the gamekeeper said: "Alas, alas, we count one down!" Halemano again picked 
up the kilu and held it in his hand; then looked at his wife, whom he saw was not like 
the other women, being far superior in looks, therefore his eyes were filled with tears, 
and a great love for his wife came over him as he remembered their walks amidst the 
hala trees of Puna, and their surf riding at Kaimu; he therefore chanted the following 
lines : 

The sea is cutting down the hala trees of Puna,^- 

Tliey stand up like people, 

lyike a multitude in the lowlands of Hilo. 

The sea is rising by steps to flood Mokuola.'^ 

Life is once more alive within me for love of you, 

For anger is a helper to man. 

As I roamed over the highways friendless. 

That way and this way, what of me my love? 

Alas, my own dear love! 

My companion of the low hanging breadfruit of Kalapana, 

Of the cold sun that rises at Kumukahi.''* 

The love of a wife is indeed above all else, 

For my temples are burning, 

And my middle is cold because of your love, 

And my body is under bonds to her. 

Come back to me, for this is a Koolau^'' sphere, 

My love, come back. 

"Laka, god of the hula, generally, but here assigned to '^Mokuola, Coconut Island, fronting the town of Hilo. 

the volcano. "Kumukahi, place of sunrise; literally, first foun- 

"Referring to her desertion of him in favor of Hua-a, dation. 

llie king of Puna. "Implying we are in a strange land, etc.; cold and 

"A section of submerged coast of Puna lias a num- friendless, 
ber of its trees growing in the water. 

Legend of Halciuano. 249 

ole, hu mai la ke aloha ia Halemano no ka noho ana ia Puna me ka wahine. Nolaila, kau 
aku la o Halemano i keia kau olioli, no Kamalalawalu, penei: 

Alahula Puna i ke ahi a Laka, 

E halaoa niai ana i kuu maka. 

Ka ulu hala i kai o Kookoolau, 

He ane lalau ko'u ia oe ; 

O keia mea o ka hilahila, hoi no ai. 

Auwe kuu wahine — a ! 

Kuu wahine mai ke kai nui o Puna 

Ke kapi ae la i na pali kahakai. 

Kaha ke aloha hoolalau i Kaimu, 

Mu ka waha heahea ole mai. 

Kuu wahine o ka hale makamaka ole, 

ia hale kuleana ole a'u i alo ai, 

1 pukui aku ai au me ka la i Maliu — e ! 
E maliu i kuu leo uwalo — e ! 

Kuu wahine hoi — e — a. 

A pau ke oli ana a Halemano, pehi aku la ia i ke kilu, a pa i ka pahu, alaila helu 
mai la ka helu ai, penei: "Auwe! Auwe! Akahi kaua i lalo la." Lalau hou o Halemano 
i ke kilu a paa i ka lima, nana aku la no i ka wahine a o ka noho mai, aohe like o ka mai- 
kai me ko na wahine e ae, he oioi wale no keia o ka nani a me ke kelakela, nolaila, nana 
aku la a kulu haloiloi iho ka waimaka. Hu mai la ke aloha o ka wahine, i ka hele i ka hala 
o Puna, a me ka heenalu i Kaimu, alaila, oli aku la: 

Ke kua ia mai la e ke kai ka hala o Puna, 

E halaoa ana me he kanaka la, 

Lulumi iho la i ke kai o Hilo — e, 

Hanuu ke kai i luna o Mokuola. 

Ua ola ae nei loko i ko aloha — e, 

He kokua ka inaina no ke kanaka ; 

Hele kuewa au i ke alanui e, 

Pela, peia, pehea au e ke aloha? 

Auwe kuu wahine — a ! 

Kuu hoa o ka ulu hapapa o Kalapana, 

O ka la hiki anuanu ma Kumukahi. 

Akahi ka mea aloha o ka wahine, 

Ke hele nei a wela kuu manawa, 

A huihui kuu piko i ke aloha, 

He aie kuu kino na ia la — e. 

Hoi mai kaua, he a'u koolau keia. 

Kuu wahine hoi e, hoi mai. 

2i^o Pomander Collection of Hatvaiiaii Folk-lore. 

Come back and let us warm each other with love, 
The only friend of a land that is friendless. 

At the close of this chant by Halemano, he again threw the kilu and it hit the 
mark, giving him two points. Halemano then took up the kilu and held it in his hand. 
He then looked at his wife, and when he saw the tears in her eyes his love for her again 
welled up within him as he remembered how they had lived at Uluomalama in Waiakea, 
Hilo; so he chanted, while he wiped away the tears with his hand, as follows: 

We once lived in Hilo, in our own home. 

Our home that was in Panaewa. 

For we had suffered in the home that was not ours. 

For I had but one friend, myself. 

The streams of Hilo are innumerable. 

The high cliffs was the home where we lived. 

Alas, my love of the lehua blossoms of Mokupane ! 

The lehua blossoms were braided with the hala blossoms. 

For our love for one another was all we had. 

The rain only fell at Leleiwi, 

As it came creeping over the hala trees at Pomaikai, 

At the place where I was punished through love. 

Alas, O my love ! 

My love from the leaping cliffs of Piikea ; 

From the waters of Wailuku where the people are carried under. 

Which we had to go through to get to the many cliffs^" of Hilo, 

Those solemn cliffs that are bare of people, 

Peopled by you and I alone, my love. 

You, my own love ! 

At the close of this chant, Halemano again threw the kilu at the mark and hit it, 
counting him three. He then again picked up the kilu and held it in his hand. Hale- 
mano then looked at Kikekaala and noted the difference between her and Kamalalawalu, 
who was by far more beautiful than all the other women that had gathered there to wit- 
ness the contest, for the old saying was indeed true that "East Maui is prominent." 
Halemano therefore cotild not help but admire Kamalalawalu, and so he chanted the fol- 
lowing lines in her honor : 

I am cold and chilly. 

Let me lie in your bosom, love. 

We have roamed over Kalena in the uplands of Haleauau, 

In the cold thickets at Wahiawa. 

It was during the days of the heavy fog at Kaala, 

For the cold was brought forth by the dew 

Together with the fragrance of the kupukupu of L,ihue. 

The false cold is uncovered at Waikoloa 

For my love was exposed by the tears. 

As we met at Kalena in Haleauau.^' 

"Character of the northern portion of Hilo district. "Recalling incidents of their first home life. 

Legend of Halemano. 251 

Hoi mai kaua e hoopumehana, 
Ka makamaka o ia aina makiia ole. 

A pau ke oli ana a Halemano, pehi aku la i ke kilu, pa aku la ka pahu, helu mai 
la ka helu ai, alua. Lalau hou o Halemano i ke kilu a paa no i ka lima, nana aku i ka 
wahine a o ka halokoloko mai o na waimaka, hu mai la ke aloha ia Halemano, no ka no- 
ho ana me ka wahine i Uluomalama, i Waiakea, ma Hilo. Oli aku la o Halemano, me 
ka waimaka e nuu ana i ka lima, penei : 

Nolio i Hilo i o maua hale — e, 

He hale noho i Panaewa e ; 

Maewaewa i ka hale kuleana ole, 

Hookahi no kuleana o kuu kino e. 

He kini, he lehu, kahawai o Hilo e, 

Pali kui ka hale a ke aloha i alo ai. 

Auwe kuu wahine o na lehua o Mokupane! 

O ia lehua pauku me ka hala e, 

Hala ka ukana a ke aloha o ka leo. 

Hele kunihi ka ua ma Leleiwi, 

Kokolo hele i na hala o Pomaikai, 

Akahi la a ke aloha i pepehi ai. 

Auwe ! Kuu wahine — a ! 

Kuu wahine mai ke kawa lele o Piikea ; 

Mai ka wai lumalumai kanaka o Wailuku, 

A kaua i alo aku ai i na pali kinikini o Hilo, 

O ia mau pali anoano kanaka ole, 

Hoolaukanaka i ka wahine — e ! 

Kuu wahine hoi e ! 

A pau ke oli ana a Halemano, pehi aku la ia i ke kilu pa i ka pahu, helu ekolu. 

Lalau hou i ke kilu a paa i ka lima, nana aku la o Halemano ia Kikekaala, he okoa kona 

kii a me kona kulana, he hele ma Ewa ma kahi o ke kikane, a nana aku la hoi ia Kama- 

lalawalu, he keu ae ia mamua o na wahine a pau i loko o ia anaina kilu, "he oioi no Maui 

Hikina." Nolaila, komo aku la no ka iini ia Kamalalawalu, a kau aku la no o Halemano 

i keia mele nona, penei : 

He anu au la he koekoe, 

Ma ko poll au e ke aloha e. 

Holo i Kalena ia uka o Haleauau, 

Ka nahele anu i Wahiawa e. 

He wa olelo na ka noe i Kaala, 

Ke huea mai la e ke kehau, 

Ka noenoe aala a ke kupukupu o Lihue. 

He hue wahahee na ke anu i Waikoloa, 

Hookolo ke aloha me ka waimaka, 

Hoao ae la me Kalena i Haleauau, 

21^2 Foniamicr Collection of Hazvaiian folk-lore. 

O my love, come back to me ! 

The thick groves at Kumanomano 

Are being trampled by the summer sun ; 

It lingers for the sun of Kaelo and Ikiiki, 

And for the bunches of awa of ]\Iakalii. 

Love is like a chief, it is prized highly, 

For it is the screen by night and by day. 

O my love, come back. 

For love is like food that cannot be taken ! 

At the end of this chant Halemano threw the kilu and it hit the mark, counting 
him four. He then picked up the kilu and held it in his hand as he chanted the following 

lines : 

My lover from the Kalihi rain, where the clothes are bundled up. 

Where the back is the only sheltered spot ; 

It is being pressed by the Waahila [rain]. 

The rain of my land where women are led away secretly. 

Search is made to the top of Kaala, 

The lower end of Pokai''* is plainly seen. 

Love looks in from Honouliuli,''^ 

The dew comes creeping, it is like the wind of Lihue, 

Like a false gleaming of the sun at Kaena, 

For it is being destroyed by the Unulau wind from below, 

Causing coldness within, made so by love of thee. 

For I love thee, my companion of that parched plain. 

Halemano here ceased chanting and threw the kilu again hitting the mark and 
thus counting five. He took the kilu up and held it in his hand as he chanted the fol- 
low lines : 

As I reported to Kahewahewa, 

I stood and gazed, then 

Tears filled my eyes causing me to weep. 

How beautiful are the hala, native trees of Kahuku, 

As they are being fanned by the Mikioi wind. 

I have come from Kuahea. 

When am I to be contented, O my love? 

My love, O come back ! 

For love has again entered my heart, 

For it pains me in my effort to withhold it, 

My love, O my love, come back ! 

At this stage Halemano grasped the kilu more firmly as he looked at his wife. 
Upon seeing her tears, the love within him grew stronger as he was reminded of the calm 
of Waialua and of the cold dews of Kaala, where they had roamed in days gone by ; so 
he continued with these lines : 

When the sea rises at Waialua, 

One doubles up in sleep at Kalena in Haleauau. 

"A shore section of Waianae. "That section of Ewa bordering on the western lock 

of Pearl Harbor. 

Legend of Halemano. 253 

Kuu wahine e — e hoi mai kaua. 
Aia la o ka nahele o Kumanomano 
Ke hehia mai la e ka la o Kamakalii, 
Ke kakali la ia Kaelo me Ikiiki, 
Na hiihui awa a Makalii e. 
He 'Hi ke aloha, he kilohana e paa ai, 
He alai no ka po a me ke ao, 
Kuu wahine hoi — e, hoi mai, 
Eia ke aloha la he ai iiliha. 

A waiho o Halemano i ke oli ana, kilu aku la a pa i ka pahu, helu iho la, aha. 
Lalau hou i ke kilu a paa i ka lima, oli hou o Halemano. 

Kuu wahine mai ka ua popo kapa o Kalihi 

Ke ahai la ma ke kua ka malu ; 

Ke nounou mai la e ka Waahila, 

Ka ua kaili wahine o kuu aina. 

Huli ae la Kaala kau i luna, 

Waiho wale kai o Pokai, 

Nana wale ke aloha i Honouliuli, 

Kokolo kehau he makani no Lihue, 

He lino wahahee na ka la i Kaena, 

Ua hao — a mai la e ka unulau o lalo, 

Anuanu loko huihui i ke aloha, 

Aloha ka wahine ka hoa noho o ia kula panoa. 

A waiho o Halemano i ke oli ana, nou aku la ia i ke kilu a pa i ka pahu, helu iho 
la alima. I^alau hou no i ke kilu a paa i ka lima oli hou no. 

A kukui au a Kahewahewa, 
Ku au nana i laila, 
Haloiloi kuu waimaka e uwe, 
Nani na hala ka oiwi o Kahuku, 
I ka lawe a ka makani he mikioi. 
Mai Kuahea au i hele mai ai, 
Ahea hoi au e ke hoa pono iho? 
Kuu hoa hoi e ! Hoi mai. 
Hoi ana ke aloha i kuu kino, 
Maeele ia e kaohi nei, 
Kuu wahine hoi e, e hoi e. 

Lalau hou o Halemano i ke kilu, a paa i ka lima, nana aku i ka wahine, a o ka 
lumilumi mai i ka waimaka, hu ae la ke aloha o Halemano, i ka noho ana i ka lai o VVaia- 
lua a me ke kehau anu o Kaala, me ka wahine, a oli ae la, penei : 

A nui mai ke kai o Waialua, 
Moe pupuu Kalena i Haleauau, 

254 Fornandcr Collection of Hazvaiian Folk-lore. 

Tliere her love comes swimming to me, 

When I can no more see Lihue, that land that looks to heaven, 

Believing that over yonder is the sea. 

O my own love ! 

Kaala stands up majestic; 

It is a cold head covered with dew, 

For it is the cold wind that brings fragrance ; 

It is being wafted here by the Waikoloa wind, 

For Pulee'"' is searching for me. 

Alas, O my love ! 

Halemano then threw the kihi and it again hit the mark, counting him six. He 
then took i\\) the kihi and held it in his hand as lie chanted the following lines : 

It is the flowers at Halemano that I long for, 

Partly pecked*' by the birds. 

As their fragrance is brought along. 

Its beauty is there at Malama. 

For within me I am enlightened, as I sit 

The secrets within me are seen through love. 

I am the lover, be compassionate. 

Alas, O my love ! 

My lover from the cliffs of Koolau, 

Where the cliffs are above and below the pathway, 

And love is made a pathway for the tears. 

O my love, come back ! 

Halemano then threw the kilu and it again hit the mark, counting him seven. 
Halemano again took up the kilu and held it in his hand ; then he looked at Kikekaala 
and from her to Kamalalawalu. He then bent forward and wiped away the tears from 
his face, for his mind went back to the time when they lived in the forests of Moelana 
in Kakele, Koolaupoko, Oahu; he therefore chanted the following lines: 

Koolau is made hot by the children who cry against the cold. 

My native land, where the sea beats at the back 

Of my companion who now dwells in the calm, 

Enjoying the Kanikoo rain of Heeia, 

That rain that makes the awa leaves of Moelana glitter 

Like a fatherless child in its playfulness, 

For it is affecting my body, 

By its speechless messenger, love. 

My love, O come, come back ! 

Halemano continued chanting and throwing the kilu until he had the required 
number, fifteen, sufficient to win the contest; so Kikekaala lost to Halemano and she be- 
came his." The contest was then ended and they prepared to retire, according to the 

"Pulee, his eldest sister. "A game of "heads I win, tails you lose." 

"Nahu a kif'cpa ia, eaten sideways or on the edges. 

Legend of Halemano. 255 

Au mai ana kona aloha i o'u nei, 

I kuu ike ole ia Lihue kela aina nana i ka lani, 

Kuhi ae la no ia waena he kai e. 

Auwe kuu wahine e ! 

Kiekie ke ku a Kaala i luna, 

He poo anu ia na ke kehau, 

He hau ka makani halihah ala; 

Ke linoa mai la e ka Waikoloa, 

Ke huli nei o Pulee ia'u la. 

Auwe kuu wahine e ! 

Kiola o Halemano i ke kilu, a pa i ka pahu, helu aono. L,alau hou o Halemano i 
ke kilu a paa i ka lima, oli hou : 

Na pua i Halemano ka'u aloha, 

Ua nahu a kikepa ia e ka manu, 

Hele mai ke ala me ke onaona, 

Noho mai la ka maikai ka nani o Malama e ! 

Malamalama loko o'u e noho nei, 

Akaaka loko i ka ike a ke aloha, 

O aloha au, o maliu mai oe, 

Auwe kuu wahine e ! 

Kuu wahine mai na pali Koolau, 

Pali kui mauka, makai o ke ala, 

Ala hele ke aloha na ka waimaka. 

Kuu wahine hoi e, hoi mai ! 

Pehi aku la o Halemano i ke kilu a pa i ka pahu, helu mai la ka helu ai, o ka hiku 
ia. Lalau hou no o Halemano i ke kilu a paa i ka lima. Nana aku o Halemano ia Kike- 
kaala a pau ia, huli ae la ia a nana ia Kamalalawalu, kulou iho la a kaka ae la ka lima, 
i ka waimaka, a ano wale mai la no ka noho ana me ka wahine i ka nahele o Moelana, 
ma Kekele i Koolaupoko, Oahu. Nolaila, oli aku la ia: 

Wela Koolau i na keiki uwe anu, 

Kuu aina kaikua e noho ai, 

A kuu hoa e noho la i ka lai, 

I walea i ka ua Kanikoo o Heeia, 

I ka ua poai lau awa o Moelana 

Me he keiki makua ole la ka hone, 

Ka hoolaau i kuu kino e, 

Ka elele waha ole a ka manao. 

Kuu wahine hoi e, hoi mai. 

Pela no ka hana ana a Halemano, a hiki i na ai eo, he umikuniamalima, eo ae la o 
Kikekaala ia Halemano, makaukau ka hoi o Halemano ma i ka hale e moe ai, no ka 
hooko i ka laua pili. Ia wa, lele o Kamalalawalu e aumeume ia Halemano, aka, ua lele 

256 Pomander Collection of Hazvaiian Folk-lore. 

wager. As they were leaving the kilu house, Kamalalawalu stepped in between Kike- 
kaala and Halemano," ready to ask to be forgiven, but Kikekaala pulled Halemano 
away, saying to Kamalalawalu: "You deserted him and here you are coming after 
him again. He shall not return to you." As Kikekaala and Halemano departed, Ka- 
malalawalu stood there weeping; she placed her hands at her back and as the tears 
flowed down her face, she chanted the following lines : 

Koolau is burning- with fire, 

Koolau is burning with the fire of the goddess ; 

It is raging in the uplands of Hamakua, 

It is being cut up by the wind, 

Causing anger and hatred, 

111 feeling and bad thoughts. 

In these lines Kamalalawalu was chanting of her rival Kikekaala, for she had an 
unbecoming face to look at. The closing lines are in reference to her. Kamalalawalu 

then continued: 

Alas, thou art my Ixisom companion, my love ! 

My companion of the cold watery home of Hilo. 

I am from Hilo, from the calabash of Kulukulua,*^ 

From the arched sands at Waiolama, 

From the rain that pelts the leaves of the breadfruit of Piihonua; 

For we live at the breadfruit trees of Malama. 

Love is shown by the tears. 

Love is the friend of my companion, 

My companion of the thick forests of Panaewa, 

Where you and I have trod without a third party ; 

Our only fellow traveler was my love. 

The only right we had for living in the uplands of Laa, 

For my body is sacred to thee, my love. 

Alas, O my companion, my love ! 

My love of the cold, watery home of Hilo, 

That friendless home where you and I lived. 

When Kamalalawalu ceased chanting, she turned and looked at Halemano. 
When she did, she saw Kikekaala biting Halemano in the side, so she chanted the fol- 
lowing lines : 

The bite of a native is a sign of treachery ; 

The stranger laughs, for it is a sign of evil ; 

For you are then surrounded by fine rain from the goddess. 

I must be your wife and you my husband, 

My husband of the Kanikani rain of the lehua trees of Makaulele. 

It is being broken in large pieces at Kumukahi Point, 

For love has come for the first time this day. 

Like the mouth of the Ohele stream, it is changeable. 

For the clouds are gathering in the uplands of Piihonua, 

O my love of the cold, watery home of Hilo ! 

"With all Halemano's pleadings for the return of his "Or from the table of the king, 

lost love he was unable to secure it when offered. 

Legend of Haleiiiaiw. 257 

mai o Kikekaala me ka huhu inoino loa, me ka olelo mai ia Kamalalawahi : "He kane 
haalele hoi nau, eia ka e kii mai oe. Aole e hoi me oe." No keia hlo o Halemano ia Kike- 
kaala, uwe iho la o Kamalalawalu, a pea ae la na lima i ke kua, a kau mai la i keia mele, 
me ka waimaka e haloiloi ana, mai na maka aku: 

Wela Koolau i ke ahi e, 

Wela Koolau i ke ahi a ka wahine ; 

Ke noa la i ka iika o Hamakua, 

I ka pokef)oke a ka makani, 

A wela ka iikiiiki me ka huhu, 

O ka inaina o ke ino nau na kui. 

Ma keia lalani mele a Kamalalawalu, tia hoopili aku ia no kana punalua, oia 

Kikekaala, no ka mea, he helehelena inoino no kona ke nana aku, a ua jmH ia ia keia mau 

lalani hope o keia mele : 

Auwe kuu hoapili o ke kane e ! 

Kuu hoa o ka hale wai anu o Hilo. 

No Hilo hoi au no ka ipu a Kulukulua, 

No ke one holu i Waiolama, 

No ka ua hehi lau ulu o Piihonua, 

I noho kaua i na ulu o Malama e. 

Malama ke aloha i ka waimaka, 

He makamaka ke aloha no kuu hoa e, 

Kuu hoa o ka nahele uluwehiwehi o Panaewa, 

A kaua i hele koolua ai aohe kolu ; 

Hookahi kinikini o kuu kino, 

Ke knieana i noho ai i ka uka o Laa — e. 

Ua laa kuu kino i ke aloha, 

Auwe kuu hoa, he kane — e, 

Kuu kane o ka hale wai anu o Hilo, 

ia hale makamaka ole i noho ai. 

A waiho o Kamalalawalu i ke oli ana, huli ae la ia a nana aku i ke kane ia Hale- 
mano, i nana aku ka hana, e nanahu mai ana o Kikekaala i ka aoao o Halemano, kau hou 
aku la o Kamalalawalu i keia oli : 

Hoolawehala ka nanahu a ke kupa, 
Akaaka ka malihini he mea hewa ia, 
Puni hoi i ka ua awa a ka wahine, 

1 wahine au i kane oe, 

Kuu kane o ka ua kanikani lehua o Makaulele 

Ke haki manua mai la i ka lae o Kumukahi ; 

Akahi la a ke aloha i hiki ai. 

Ke olewa nei ka nuku wai o Ohele, 

Ke kaoo ae la ia uka o Piihonua, 

Kuu kane hoi o ka hale wai anu o Hilo e ! 

258 Pomander Collection of Hawaiian Folk-lore. 

At the close of the chant, Kamalalawalu was removed by force by the officers of 
Kikekaala to some other place. As she was being led away she chanted these lines : 

The wind is blowing, it is the Koolauwahine. 

You will surely see Haili, 

Haili the plain of lehua entwined by the birds ; 

They are carrying away the awa of Puna that grow on trees, 

The sweet sounding 00''^ of the forest, 

Whose sweet notes can be heard at eventide. 

My companion of the cold, watery home of Hilo, 

That cold wet home where you and I Hved, 

O my own beloved husband !*" 

At the end of this chant by Ivamalalawalu, Kikekaala said to her: "You have no 
husband because you are a woman who has deserted her husband. I see that you have 
come back to him, but he will not go back to you." 


Halemano Returns to Oahu, Thence to Kauai. — Kamalalawalu Follows Him. 
— She Leaves and Settles on Oahu. — Huaa and the King of Hilo Send an 
Army to Secure Her. — After a Slaughter of Oahu Forces She Is Taken to 

After this, Halemano lived with Kikekaala as husband and wife. She held him 
very closely by day and by night, and followed him wherever he went, therefore he be- 
came weary and greatly vexed at her for keeping him shut up in the house continu- 
ously. Because of this Halemano one day said to Kikekaala: "Say, I hear that aku has 
become plentiful at the Makaiula fishing grounds in Kaelehuluhulu. You must there- 
fore allow me to go and catch us some." Kikekaala said: "We must go together." 
Halemano said : "It will only delay me. You must stay home. I will go alone and shall 
return in no time." The wife at last consented and Halemano set out. 

On this trip Halemano set out from Puaawela in Kohala; but instead of going 
fishing, he set out for Mokulau in Maui,^^ where he landed. Kamalalawalu, on the 
other hand, set out soon after Halemano from Kohala, and landed at Hamoa, in Hana, 
Maui, and from that place continued on her way along the Koolau side of Maui. Hale- 
mano continued his journey along the west side of Maui, next landing at Lahaina. 

In this journey made by the two, many people followed them from place to place, 
because they admired their comeliness. Kamalalawalu followed Halemano** because she 
found that she loved him and wished to be taken back. In this journey, Halemano next 

"Oo (Moho nobilis), the much-prized bird for its "Making the most of his freedom bv putting a safe 

featliers for cloak work and kahilis of the ancient high distance between him and his captor. 

'' "If this was a concerted step it seems strange they 

"Kamalalawalu's reminiscences indicate a warmth of should miss each other in all their journeyings until 

affection hard to reconcile with her desertion of Hale- reaching Kauai, 
mano, now recalled with self condemnation as she real- 
izes he is won against his will by a rival claimant. 

Legend of Halemano. 259 

A pau keia oli ana a Kamalalawalu, lawe aku la na ilanmku o Kikekaala a ma kahi 
e hoonoho, alaila, oli hou o Kamalalawalu, penei : 

A pa ka makani he Koolauwahine, 
E ike aku aiianei oe ia Haili, 
Haili kula lehua i wilia e ka manu ; 
Ke lawe la ke awa kau laau o Puna. 
Ka 00 kani leo lea i ka nahele, 
E ano wale mai ana no i ke ahiahi. 
Kuu hoa o ka hale wai anu o Hilo, 
O ia hale koekoe a kaua i alo ai, 
Auwe kuu kane aloha e ! 

A pau ke oli ana a Kamalalawalu, olelo aku o Kikekaala : " Aole au kane, no ka 
mea, he wahine haalele kane oe, a eia ka e kii hou mai ana ; aole e hoi aku ke kane me 

Hoi o Halemano i Oaiiu, Alaila, i Kauai. — Hahai o Kamalalawalu Iaia. — Noho 


Puali e Kii Iaia. — Mahope o ka Luku ia ana o ko Oahu mau Kanaka, Hoi- 
hoi IA OiA I Hawaii. 

Mahope o laila, nohi) ilio la o Halemano me kana wahine hou me Kikekaala; aole 
wa kaawale, i ke ao a me ka ])o, i na la a pau loa ; nolaila, uluhua a ikiiki loa o Halemano 
i ka paa mau i loko o ka hale. No ia mea, olelo aku o Halemano ia Kikekaala : "E 
auhea oe, ke lohe mai nei au ua aku o Mahaiula, i Kaelehuluhulu, nolaila, e ae mai oe 
ia'u e holo au e hi aku na kaua." I mai o Kikekaala: "O kaua pu no ke holo." I aku 
o Halemano: " E lohi auanei, e noho oe, owau no ke holo ae a hoi koke mai." Ma keia 
ae ana o ka wahine, holo aku la o Halemano. 

Ma keia holo ana a Halemano, holo mai la ia mai Puaawela ma Kohala, a hiki i 
Mokulau ma Maui, pae. O Kamalalawalu hoi, holo mai la ia mai Kohala mai a pae ma 
Hamoa ma Hana i Maui, hele ae la ia ma Koolau o Maui, a pela no hoi o Halemano, hele 
ma ke komohana o Maui a hiki i Lahaina. 

Ma keia haele ana o laua, ua hahai na kanaka, ia laua, no ka makemake i ka wa- 
hine a me ke kane, i ka maikai a me ka nani launa ole. O ke kumu o ko Kamalalawalu 
hahai ia Halemano, o ke aloha no. Ma keia hele ana, hiki aku la o Halemano i Hawe a 

Memoirs B. P. B. Museum. Vol. V. — 17. 

26o Pomander Collect ion of Hazvaiian Folk-lore. 

stopped at Hawe and Kekaa, Kaanapali. and from this place he set out for Mokuhooneki 
on Molokai, then landing at Waikolu, on the Kalaupapa side, where he staid for some 
time. When Kamalalawalu set out from Hana she landed at Kapua in Kaanapali, then 
boarded a canoe and landed at Kaluaaha, West Molokai, and from that place continued 
on to Kaluakoi and Kaunakakai. 

From Waikolu Halemano next touched at Kailua, Oahu; and from this place con- 
tinued on to Kualoa at the Kaoio point; then on to Hauula; then to Malaekahana; 
then Laiewai ; then Waialua ; and then to the Kaena point at Waianae where he staid. 
Kamalalawalu, on the other hand, after leaving Molokai, landed at Waikiki; then from 
this place she next landed at Ewa ; then at Pokai ; and from this place she continued on 
to Kauai, landing at Wailua where she staid. 

Halemano in the meantime also set out and he too landed at Wailua, where he 
met Kamalalawalu and had a friendly talk, but their living together was not harmo- 
nious as before. Kamalalawalu therefore returned with a sad heart." She then took a 
canoe and set out from Kauai and landed at Kaena Point ; from this place she continued 
on her way to Waialua. From there she journeyed to Kahuku ; then to Hauula ; and 
then to Kualoa, where she met Waiahole, a chief of that place who was a single man. He 
took Kamalalawalu as his wife and they resided there together. 

After they had been living together in this manner for some time, a certain canoe 
set out from Oahu for Puna, touching at Kaimu. Kalapana. By this canoe word was 
carried to Kamiloholuiwaiakea that Kamalalawalu was living in Oahu. As soon as he 
received this information he immediately set out and informed Huaa the king of Puna of 
the fact; and from there word was carried to Kulukulua the king of Hilo. After the 
two came together to discuss the matter, they said : "Yes, we have given her our prop- 
erties with the idea of getting her to be our wife, but we did not succeed. Let us there- 
fore go and make war on those with whom she is now living." 

As soon as they decided upon doing this they began to prepare about eight thou- 
sand canoes,^" and also got together a very large body of men who were armed with all 
kinds of weapons, both large and small. Because of this vast undertaking, the kings 
and their men spent over fifty days in the preparation for the expedition. As soon as 
everything was ready they set out, coming along the Koolau side (east) of Maui and 
touched at Kekaa in Kaanapali, where they landed and staid over night. The next day 
they again set out, coming past Halawa and Waikolu and touching at Kalaupapa, Mo- 
lokai, where they landed to spend the night. 

On the next day Huaa, the king of Puna, said to Kulukulua: "Let us consult 
the priests, the astrologers and diviners as to our proper course and also as to the out- 
come of this expedition." When the priests, astrologers and diviners came in the pres- 
ence of the two kings, they were asked: "Let us hear what you have to say as to our 
future course?" The astrologer from Kalapana then spoke out: "Let us again spend 
this day and night in this place and tomorrow we may continue on our journey." The 
two kings consented to this and another night was spent at the place. On the next day 

The experiences each had undergone had unfitted "°A formidable fleet to prepare in less than two 

them for the mutual love they once enjoyed, which was months, 

now only a memory. 

Legend of Halemano. 261 

me Kekaa i Kaanapali, a malaila holo aku la a pae ma Mokuhooniki i Molokai, holo aku 
la a pae ma Waikolu i Kalaupapa mahope mai. noho iho la i laila. O Kamalalawalu hoi, 
holo mai la ia mai Hana mai a pae ma Kapua i Kaanapali, ee mai la ma ka waa a pae i 
Kaluaaha ma Molokai komohana, hele aku la a hiki i Kaluakoi a me Kaunakahakai. 

Holo mai la o Halemano, a pae ma Kailua i Oahu, malaila aku a hiki i Kualoa i 
ka lae o Kaoio. Malaila aku a Hauula, Malaekahana, Laiewai, Waialua, ka lae o Kaena 
i Waianae, noho i laila. Holo mai la o Kamalalawalu mai Molokai mai pae ma Waikiki, 
malaila aku a Ewa, a Pokai, holo i Kauai, a pae i Wailua, noho iho la i laila, o Halemano 
hoi, holo aku la ia a pae i Wailua, launa kamailio, aole nae he pono o ka noho ana, e like 
me mamua. Nolaila hoi mai la o Kamalalawalu me ke kaumaha. Holo mai la o Kama- 
lalawalu mai Kauai mai, ma ka waa a pae ma ka lae o Kaena, malaila aku ka hele ana 
a hiki i Waialua, malaila aku a Kahuku, a Hauula, a Kualoa. Loaa o Waiahole, he 'lii no 
laila e noho ana, aohe ana wahine; lawe ae la ia ia Kamalalawalu i wahine nana, a 
noho iho la laua ma laila. 

Ma keia noho ana a laua, he kane a he wahine, holo aku la kekahi waa mai Oahu 
nei aku a hiki i Puna, ma Kaimu, i Kalapana, pae i laila. Na ia waa i olelo, lohe o Kami- 
loholuiwaiakea ua noho o Kamalalawalu i Oahu nei, hele aku la ia olelo ia Huaa ke 'Hi 
o Puna, a pela aku no a lohe o Kulukulua ke 'lii o Hilo. Ma ko laua lohe ana i keia olelo 
no Kamalalawalu, olelo iho la laua penei : "Ae, ua lilo ka kaua waiwai ia ia no kona 
kino, aka, aole i loaa ia kaua kona kino, nolaila, e holo kaua e kaua i kona wahi i noho 

Hoomakaukau iho la laua he mau mano waa, a me na kanaka he nui loa, na mea 
kaua o keia ano, keia ano, mai ka mea nui a me ka mea liilii. No keia mau mea a pau loa, 
ua lilo nui na 'lii a me na kanaka i ka hana a me ka imi, a hala elima anahulu. A makau- 
kau lakou, holo mai la ma Koolau o Maui. Malaila mai a pae ma Kekaa i Kaanapali, 
moe iho la a ao ae, holo mai la a hala o Halawa, a Waikolu, a Kalaupapa i Molokai, pae. 
Moe a ao ae. 

I aku o Huaa ke "lii o Puna ia Kulukulua: "E, o na kahuna a me ke kilo, ke 
kuhikuhi puuone, ke hai mai i ka pono o keia hele ana aku." A hiki lakou i mua o na 
'Hi, olelo mai na "lii: "O ka oukou ike ke olelo mai." Olelo aku ke kilo o Kalapana: "E 
moe hou kakou i anei, i keia la a me ka po, apopo kakou holo." Ae mai na 'Hi ; moe lakou 

262 Pomander Collection of I-Ia2vaiiaii I'olk-lorc. 

the astrologer said: "If after we set out a thick fog comes from the east, we will win 
the day; but if hot, warm weather is encountered all the way until we land, Oahu will 
be victorious. The second sign is this: if we encounter a heavy rain and the rainbow is 
seen and these things keep up until we reach land, we will rout Oahu." 

At the end of the astrologer's predictions, the canoes once more set sail and landed 
at ]\Iakapuu, where the armies were placed in line of battle. In coming across the chan- 
nel they encountered a thick fog and rain, the signs of victory predicted by the astrol- 
oger. After the armies were placed in line they advanced overland, going by way of 
Kaneohe. At Kaneohe proper they met the enemy and the fighting began. Early in the 
battle Oahu was routed and a great slaughter took place at Waiahole. After the battle 
Kamalalawalu was found, still alive, and she was taken by the kings of Hawaii, Huaa 
and Kulukulua, to Hawaii. 

Legend of Keaweikekahialii. 

KEAWEIKEKAHIALIP was born in Kailua, Kona Hawaii, during the reign of 
Keliiokaloa" who was one time king of the whole of Hawaii. Keliiokaloa was a 
great king and had something like eight hundred chiefs under him. Amongst 
these chiefs was one, Kalapanakuioiomoa,^ the progenitor of the kings of Hawaii. Kea- 
weikekahialii had an attendant by the name of Mao, who was a man of great learning. 
His chief ambition was the stvidy of how his charge was to get control of the govern- 
ment, and in some way become the king of Hawaii. 

One day Keliiokaloa sent all the chiefs, together with all the people, to the up- 
lands to work on the king's farm lands, as it was the king's labor day. After everybody 
had gone, Keliiokaloa and Keaweikekahialii remained at home playing konane.* Kea- 
weikekahialii had lost three games to Keliiokaloa and the fourth game was also about to 
be lost, when Mao came in. Mao had secreted on his person a long stone club, about two 
feet in length and covered over with a network of cords. As he stood before them 
watching the game he asked: "Whose are the white pebbles?" Keaweikekahialii an- 
swered: "The white pebbles are Keliiokaloa's and the black ones are mine." At this 
time there were but very few black pebbles left on the board, in other words Keawei- 
kekahialii was about to again lose to Keliiokaloa. 

Mao then said to Keaweikekahialii: "You will win." "How am I to win?" 
"The white ones are besmeared, the black ones will win." Keaweikekahialii answered: 
"Take the losing blacks then and make your move." Mao answered: "If I make the 
move Keliiokaloa will lose." Keaweikekahialii then urged Mao three times; at last 
Mao asked: "If I make the move will you assist me?" "Yes," said Keaweikekahialii. 

"Known also as Kcawc-kekahi-alii-o-ka-moku ; Kea- 'Known also as Kalapana, a son of Kanipalni. 

we-a-certain-chief-of-the-island. 'Konane, the game resembling checkers. 

"Keliiokaloa, the son of Unii who succeeded him as 
ruler of Hawaii. 

Lci^cud of KcaivcikckaJiialii. 263 

a ao ae, hai aku ke kilo, i kana olelo ike, penei : "I holo kakou i ka moana, a i ulii ka 
noe ma ka hikina, na kakou ka make, a ina i pamaloo a pae kakou i uka, na Oahu ka 
make. Eia ka lua; i halii ka ua koko i ka moana a hiki i ka aina. hee o Oahu ia kakou." 
A pau ka olelo ana a ke kilo, holo aku la lakou, a pae ma Makapuu, hoonoho ke 
kaua. Ma keia holo ana i ka moana, ua uhi ia e ka noe, a me ka ua koko, e like me ka 
olelo a ke kahuna, a makaukau lakou, hele mai la lakou mauka a hiki i Kaneohe. Hoo- 
maka ke kaua, ma ia kaua ana, ua hee honua o Oahu nei, a ua luku ia o Waiahole, a o 
Kamalalawalu hoi kai loaa aku e ola ana, a hoi ae la ia me na 'lii o Hawaii, o ia o 
Huaa a me Kulukulua, a hoi aku la lakou i Hawaii. 

Kaao no Keaweikekahialii. 

OKAILUA i Kona, Hawaii, ka aina hanau o Keaweikekahialii, i ka wa e noho 
ana o Keliiokaloa he 'lii no Hawaii a puni. He 'Hi nui o Keliiokaloa no Ha- 
waii, aia malalo ona elua lau alii (ua like me ewalu haneri). No loko o keia 
mau lau alii elua o Kalapanakuioiomoa, ke kupuna o na 'Hi o Hawaii nei. He kahu ko 
Keaweikekahialii, o Mao kona inoa, he kanaka akamai loa ia i ka imi ana i mea e lilo 
ai ke aupuni i kana alii, he kanaka noonoo loa. 

I kekahi la, hoouna aku la o Keliiokaloa i na 'Hi a pau loa e pii e koele me na 
kanaka a pau loa; a pau lakou i ka pii, noho iho la o Keliiokaloa me Keaweikekahialii. 
Ma keia noho ana, hookahi a laua hana o ke konane. Ekolu eo ana o Keaweikekahialii 
ia Keliiokaloa, a hookahi i koe o ka ha, alaila, eo o Keaweikekahialii. Ia laua e konane 
ana, hiki ana o Mao. Ma keia hiki ana o Mao, he pohaku eho loihi kana e huna ana, ua 
paa i ka aha, he elua kapuai kona loa, a hiki i mua o Keliiokaloa, ninau aku la ia: "Na 
wai ka iliili keokeo?" I mai o Keaweikekahialii: "Na Keliiokaloa ka iliili keokeo, o 
ka'u ka iliili eleele." Ia wa, kokoke e pau loa na iliili eleele, alaila, make o Keaweike- 
kahialii ia Keliiokaloa. 

Olelo aku o Mao: "Ua make ia oe e Keaweikekahialii." "Pehea ka make ana 
ia'u?" "Penei: Hapala ke kea, na ka ele ka ai." I mai o Keaweikekahialii: "Kau po- 
haku make hahau ia." I aku o Mao: "Hahau no au make o Keliiokaloa." Ekolu kena 
ana a Keaweikekahialii. I aku o Mao: "Ina au e uhau, kokua oe ia'u?" Ae mai la o 

264 Pomander Collection of Hawaiian Folk-lore. 

Mao then took up the stone club and struck Kehiokaloa on the back of the neck, kiUing 
him instantly. Keaweikekahialii then said to Mao: "How strange of you! Here you 
have gone and killed the king. I thought your's was to be a move on the konane board, 
but it was not." Mao then said: "Don't you want to rule over the whole of Hawaii? 
You shall become the ruler of this land this day." 

They then took up Kehiokaloa and buried him, after which they returned to the 
house, when Mao said to Keaweikekahialii: "Send a man to the uplands and inform the 
chiefs that the king, Kehiokaloa, desires one of the chiefs to come on down accompanied 
by one servant." Before Keaweikekahialii sent ofif the messenger, he ordered that his own 
followers be requested to come to the house. After the arrival of his men he gave them 
orders to kill the first chief and his servant as soon as they arrived. Upon the arrival of 
one of the chiefs and his servant they were both set on and killed. This was carried on 
until all the chiefs of Hawaii^ were killed, except Kalapanakuioiomoa. 

When Kalapanakuioiomoa saw that all the chiefs were killed he escaped through 
the forest and came to and sojourned at Waipio, where he took a wife of that place. In 
course of time his wife conceived a child ; but taking a canoe he set out, landing at Ka- 
luaihakoko, Maui. From this place he again sailed and landed at Maunalei, Lanai, 
where he settled down and made his residence. After Kalapanakuioiomoa had been in 
Lanai for some time, he took unto himself a wife there and lived as a commoner, tilling 
the land and going to the uplands for water. He lived without disclosing his rank or 
his identity to any one. 

Shortly after this a search was made around Hawaii for him. The reason of the 
search was in order to get some one to again marry with the high chiefess of the land 
that the high rank blood chiefs of Hawaii be again increased." This search was carried 
on in Maui, but no trace of him could be discovered. After the search on Maui, it was 
renewed on Lanai, where Kalapanakuioiomoa was at last found. 

When the searchers found him they said : "O chief, the king Keaweikekahialii 
wishes you to return to Hawaii and perpetuate the blue blood of the chiefs." Kalapa- 
nakuioiomoa answered: "I will not return with you because I have made oath that I will 
live and die here ; therefore you must go back to Hawaii and go to Waipio, where you 
will find a chiefess of high blood, my daughter." The messengers then returned to 
Hawaii and to Waipio, where the daughter of Ivalapanakuioiomoa was living and took 
her to the king. Thus did Kalapanakuioiomoa become the ancestor of the kings of Ha- 
waii, for by him was the blue blood perpetuated to this day. 

"Taking rivals one at a time till but one of eight hun- 'Realizing the selfish, short-sighted policy in the 

dred remained, without arousing suspicions, must have vifholesale slaughter of chiefs he liad committed, 

called for cunning strategy. 

Legend of KeaiveikckaJiialii. 265 

Keaweikekahialii : "Ae." Unuhi ae la o Mao i ka eho pohaku ana. a hoomoe iho la i 
liina o ka hono o Keliiokaloa, a make loa iho la. Olelo mai o Keaweikekahialii: "Ku- 
panaha oe, eia ka he pepehi kau i ke alii a make, kai no paha he konane maoli kau, aole 
ka." I mai o Mao: "Aole ka ou makemake e pmii o Hawaii ia kaua? Eia ka la o ko 

Lawe aku la laua kanu ia Keliiokaloa, a nalo, hoi mai la a hiki i ka hale, olelo 
aku o Mao ia Keaweikekahialii: "E hoovma aku oe i ke kanaka i uka, e olelo aku penei, 
i olelo mai nei ke 'lii o Keliiokaloa. E iho aku, i hookahi alii o ke kanaka." Mamua ae 
o keia hoouna ana a Keaweikekahialii i ke kanaka, ua hoomakaukau oia i na kanaka a 
piha ka hale, a ua olelo hoi ia lakou ina i hiki ke 'lii hookahi me ke kanaka, e pepehi a 
make loa. A hiki mai la kc 'lii me ke kanaka hookahi, pepehi ia iho la a make loa, pela 
no ka hana ana a pau loa na 'Hi o Hawaii, aohe alii i koe, hookahi wale no alii i koe o 

A ike o Kalapanakuioiomoa e make ana na 'lii a pau loa, mahuka mai la ia ma ka 
nahele a hiki i Waipio noho, moe iho la i ka wahine kuaaina, nolaila, a hapai ka wahine, 
holo mai la ia a pae ma Kaluaihakoko, i Maui, pae, mai laila aku a pae ma Maunalei i 
Lanai, alaila, noho o Kalapanakuioiomoa. Ma keia noho ana a Kalapanakuioiomoa i 
Lanai, moe iho la i ka wahine i laila, noho a makaainana iho la, mahiai, pii i ka wai; 
pela no kona noho ana me ka ike ole o na mea a pau he 'lii ia. 

A mahope, imi ia iho la ia ma Hawaii a puni ; o ke kumu keia imi ana, i loaa 
ka mea e laha ai na 'Hi o Hawaii, a hiki i Maui, imi ia iho la, aole he loaa. A pau o Maui 
i ka huli ia, aole i loaa o Kalapanakuioiomoa; nolaila, hiki ka huli i Lanai, i laila loaa o 

I aku ka poe huli : "E ke 'Hi, i kauoha mai o Keaweikekahialii ia oe e hoi i Ha- 
waii, i kumu hoolaha no na 'Hi." I aku o Kalapanakuioiomoa: "Aole au e hoi aku me 
oe, no ka mea, ua hoohiki au i anei a make ; nolaila, e hoi a hiki i Hawaii, kii aku, aia 
ke 'Hi i Waipio kahi i noho ai, he kaikamahine na'u aia i laila kahi i noho ai." Hoi aku 
la na elele i Hawaii, a hiki i Waipio, lawe ae la i ke kaikamahine a Kalapanakuioiomoa, 
a lilo ae la i kupuna no na 'Hi o Hawaii, a malaila mai ka laha ana o na 'Hi a hiki i keia la. 

Legend of Hinaaimalania, 

THE legend of Hinaaimalania' is well known throughout Hawaii, for it was Hi- 
naaimalania who turned the moon into food and the stars into fish. This is the 
way the legend is told to the people even at this time of writing. We must, 
however, look into the story and see if it is true or not. In this legend, it is said, that it 
was at the land of Kahikihonuakele," down in the bottom of the deep ocean, where it lies 
to this day, that the heroine of this legend came from, a land all in darkness, having 
neither sun, moon nor stars, and it was here that the parents and brothers and sisters of 
Hinaaimalania lived. 

The parents and ancestors of Hinaaimalama were gods and they sometimes 
changed into the form of fishes. So in this way the gods and fishes have entered into 
this legend of Hinaaimalama. But the ancestors and parents of Hinaaimalama were 
great chiefs and chief esses, and Hinaaimalania was very pleasant to look upon. She had 
no equal in all the land of her birth. 

Kaiuli'' was the husband and Kaikea* was the wife, both were gods taking some- 
times the fish form of the paooJ' From these two Hinaluaikoa," a girl was born. After 
her came Kukeapua, a boy. From these two, who lived as husband and wife, the brother 
taking the sister to wife, several boys and girls were born. 

By Kukeapua, the husband, Hinaluaikoa the wife gave birth to: Hinaakeahi, a 
female; Hinaaimalama, a female; Hinapalehoano, a female; Hinaluaimoa, a female; 
Iheihe, a male, who sometimes turned into a rooster ; Moahalehaku, a female ; Kiimalu- 
haku, a female ; Kanikaea, a female, who sometimes turned into a hen ; Kipapalauulu, a 
male ; Luaehu, a male, who sometimes turned into the fish, known as iilua.^ The hero- 
ine of this legend was Hinaaimalama, who was the favorite child of the father's and 
was his idol. She was the most beautiful of all the girls, and because of this fact, he 
made her queen and placed her under the strictest kapu; and her companion was her 
brother Kipapalauulu," the one next to the youngest, therefore their father placed Kipa- 
palauulu as the guard of Hinaaimalama. Kipapalauulu had to go wherever Hinaaima- 
lama went, whether at bathing or at any other place, which duty the brother faithfully 

Having thus been placed as guard, Kipapalauulu had to give up everything else 
and he went on with his duty, and for a long time he faithfully followed out the order 
of his father; but there came a time when he became negligent and finally one day Hi- 
naaimalama went out bathing by herself. While Hinaaimalama was bathing their 
father saw that Kipapalauulu was not with her, so he became very angry and called for 
Kipapalauulu. When Kipapalauulu came before his father, he asked him: "Say, why 
did you fail to keep my order?" Kipapalauulu replied: "I have been faithful to my 

'Hina-moon-eater. °Hiiui-luai-koa, coral vomiting Hina. 

''Kahiki-hontia-kcle, foreign submerged foundation. 'Ulua, a fish of the Caniiigiis species. 

'Kamli, blue sea. 'Kipafta-lau-ulu. Literally, "paving with breadfruit 

'Kaikea, white sea. leaves." 

''Paoo, a small fish (species of Salarlas). 

Kaao no Hinaaimalama. 

UA OLELO nui ia keia kaao ma Hawaii a puni, o Hinaaimalama ka'mea nana i 
hoolilo ka mahina i ai a me ka hoku i ia, pela kona kaao a hiki i keia kakau 
ana. Nolaila, e pono e nana nui ia keia kaao ana, i maopopo ka oiaio a me ka 
oiaio ole. Ma keia kaao ana, ua olelo ia, o Kahikihonuakele ka aina, aia i lalo o ka moana 
hohonu ia aina, e waiho nei a hiki i keia la ; he aina pouli, aohe la, aohe mahina, aohe 
hoku. A ma ia aina i noho ai na makua a me na hoahanau o Hinaaimalama. 

He 'kua na kupuna a me na makua o Hinaaimalama, a he man kino ia kekahi, 
a nolaila ua komo ke 'kua a me ka ia i loko o keia kaao ana o Hinaaimalama. Aka, 
he 'Hi nui na kupuna a me na makua o Hinaaimalama, a he wahine maikai loa ia ke 
nana aku, aohe lua e loaa ma kona aina hanau. O Kaiuli ke kane, o Kaikea ka wahine. 
He man akua laua, he paoo nae ko laua man kino ia. Hanau o Hinaluaikoa na laua, he 
kaikamahine ia, mahope ona, hanau o Kukeapua he kane ia. Ia laua mai, moe pio laua, 
he kaikunane, he kaikuahine, na laua mai na keiki kane a me na kaikamahine. 

O Kukeapua ke kane, o Hinaluaikoa ka wahine, hanau o Hinaakeahi, he wahine; 
Hinaaimalama, he wahine; Hinapalehoana, he wahine; Hinaluaimoa, he wahine; Iheihe, 
he kane, he moa ia ; Moahalehaku, he wahine ; Kiimaluhaku, he wahine ; Kanikaea, he 
wahine, he moa ia; Kipapalauulu, he kane; Luaehu, he kane, he ia, he ulua. 

O ka mea nona keia kaao, o Hinaaimalama ia, he punahele ia i ko lakou makua- 
kane, he milimili, a he oi kona ui a me kona nani i ko na kaikamahine a pan o kona 
hanauna. A nolaila, ua hoolilo ko lakou makuakane i alii, a i mea kapu loa, a o kona 
hoanoho pu, o kona pokii kane, o Kipapalauulu. Nolaila, hoonoho aku ko lakou ma- 
kuakane ia Kipapalauulu, i kiai ; ma kahi a Hinaaimalama e noho ai. a e hele ai, e auau 
ai, e hana lepo ai, malaila o Kipapalauulu e kiai ai me ka malama loa. 

Ma keia kauoha, ua hoolohe o Kipapalauulu a malama loa, aka, mahope poina 
loa ia. Nolaila hele hookahi aku la o Hinaaimalama i ka auau, a ma keia auau ana, ike 
mai la ko lakou makuakane, aole o Kipapalauulu i hele pu, nolaila, huhu loa iho la ia. 
Alalia, kahea aku la ia ia Kipapalauulu: "Ea, heaha kou mea i malam? ole ai i kim 

kauoha?" I aku o Kipapalauulu: "Ua hoolohe au a hiki i keia auau hookahi ana, aole 


268 Poniandcr Collection of Hcnvaiian Folk-lore. 

charge and this is the only time that I did not accompany her when she went out bathing. 
I did not accompany her while bathing because there were always a lot of servants who 
attended to her, so I concluded this time not to go out with her." The father then said: 
"Because you have failed in this I am going to send you away from my presence. For 
had you kept my order and had been faithful, you would not have done what you did 
this day." 

When Kipapalauulu heard that he must get away from his father's presence, he 
turned to his sister, Hinaaimalama and said: "I am going, so here is your food and here 
is your fish." The food was the moon and the fish were the stars. The sister then took 
these things and put them into a calabash, called Kipapalauulu, after her brother. 

After the sister had imparted certain instructions to her brother, he proceeded to 
where his grandparents were living and told them of his going away because his father 
had banished him from his presence. After speaking about these things for a while, 
he asked his grandparents the way of getting out of the place to the surface of the 
earth, from the bottom of the sea. After his grandparents had heard what he wanted, 
his grandfather broke open the ocean and a crack was made from the floor of the ocean 
to the surface above, allowing the bright rays of the sun to reach the bottom. By this 
means Kipapalauulu climbed up until he arrived on the surface. Reaching the surface 
of the deep ocean, he looked about him and saw land, heaven, clouds, light, and a vast 
beyond. He then swam for the land and after a time landed at Kawaluna, a land at the 
outskirts of the great ocean. Konikonia was the king of Kawaluna, and he was with- 
out a wife. He was a king of very handsome appearance. 

When Kipapalauulu came ashore on this island, he crawled under some canoes 
and slept there. He was a very comely fellow, young, of commanding appearance and 
ruddy complexion. While he was sleeping the king's immediate attendant, called iwiku- 
auioo^ came up to the place and saw a man with ruddy complexion sleeping under one of 
the canoes, and seeing that he was good, and handsome, he returned and told Koniko- 
nia. When the king's personal attendant came in the presence of the king he told him 
how he had found a boy. The king then told the man to go and bring the boy to him. 
Upon the arrival of Kipapalauulu at the king's house, the king took him to be his friend 
and from that time they lived on together. 

In this living together, Kipapalauulu felt under deep obligation to the king for 
the kind treatment he was receiving, so he decided that he would send for his sister, Hi- 
naaimalama, and give her to the king to be his wife. When the sister of Kipapalauulu 
arrived in the presence of Ivonikonia he immediately fell in love with her and he took 
her to be his wife, and they all lived in happiness together. In course of time Koni- 
konia and Hinaaimalama had sons and daughters. Following are the names of the chil- 
dren. The sons : Kaneaukai, Kanehulikoa, Kanemilohai, Kaneapua, Maikoha. The 
daughters: Kaihukoa, Ihuanu, Ihukoko, Kaihukuuna, Kaihuopalaai. 

By this and the following story we will know that some of the beings who inhab- 
ited this world were gods and some were fishes and this fact remains to this day. In 
this legend we will be made to understand their characters and their doings. 

'Iwikuamoo, lit., lizard backbone. 

Legend of Hiiiaaiiiialama. 269 

au i liele pu, no kuu ike no, i na auau ana a pau loa, aole au e launa aku ana i ke 'lii, no 
ka niea, i ka wa e auau ai, he nui loa ka mea nana e holoi a e kawele ka ili o ke "lii, no- 
laila, nianao iho la au, aohe a"u hana e hele aku ai." Alaila, pane mai la ko lakou ma- 
kuakane: "No kou malama ole i ka'u kauoha, nolaila e ku oe a hele mai kuu alo aku; 
no ka mea, o ka hoolohe, aole e haalele i kekahi leo e like me oe." 

A lohe o Kipapalauulu i kona hookuke ia, alaila, i aku ia i kona kaikuahine alii 
haku, ia Hinaaimalama : "E, ke hele nei au; eia ko ai a me ko ia la, he mahina ka ai, 
he hoku ka ia, hoo iho la ke kaikuahine i loko o kahi ipu, o Kipapalauulu kona inoa, ma- 
nmli ka inoa o kona kaikunane. 

A pau ke kauoha a me ka olelo i kona kaikuahine, hele aku la ia, a na kupuna o 
lakou, hai aku la i kona hele, a me ka hookuke ana a ko lakou makuakane ia ia. Ma- 
hope o laila, nonoi aku la ia i alanui e hele ai, a e hiki ai ke pii mai i luna nei, mai lalo 
mai o ke kai. A pau kana olelo ana i na kupuna, ia wa, wahi ae la kona kupunakane i 
ka moana hohonu, a naha ae la mai ka papa ku o lalo, a ka lewa moana o luna loa. A 
komo iho la ka malamalama o ka la i lalo, alaila, pii mai la o Kipapalauulu a hiki i luna 
nei. A kau oia ma ka ili o ka moana hohonu, nana ae la ia, he aina, he lani, he ao, he 
malamalama, he akea, alaila, au mai la ia, a pae ma Kawaluna, he aina i ka lewa o ka 
moana loa. O Konikonia ke 'lii nui o Kawaluna, aohe ana wahine, he 'Hi kanaka maikai 
loa ia. 

A pae o Kipapalauulu i laila, kokolo hele mai la ia a moe ma lalo o na waa, ma 
keia moe ana, he maikai loa kona kino, he opiopio, he nani, a he memele maikai kona 
ili. Ia ia e moe ana, hele mai la ka iwikuamoo o ke 'lii, o Konikonia, a nana iho la i 
keia mea ula e moe ana, a ike iho la i ka maikai a me ka nani, hoi aku la a olelo ia Koni- 
konia. A hiki aku la ka iwikuamoo i mua o Konikonia, hai aku la i na mea a pau ana 
i ike ai no ke keiki, alaila, kena ae la ke 'Hi e kii a lawe mai. A hiki mai la o Kipapa- 
lauulu i ka hale o ke 'Hi, lawe ae la oia ia ia i aikane nana, a noho iho la laua. 

Ma keia noho ana, ua hilahila o Kipapalauulu no kona malama pono ia e ke 'Hi 
e Konikonia. Nolaila, haawi aku la ia ia Hinaaimalama, i kona kaikuahine i wahine 
nana, a lilo ae la o Konikonia i kaikoeke nona, a noho iho la lakou. Ma keia noho ana, 
hanau ka Konikonia laua o Hinaaimalama. Eia ka inoa o na keiki a laua, na keiki kane, 
a me na kaikamahine. Na Kane : Kaneaukai, Kanehulikoa, Kanemilohai, Kaneapua, 
Maikoha. Na Wahine: Kaihukoa, Ihuanu, Ihukoko, Kaihukuuna, Kaihuopalaai. 

Maanei e maopopo ai ia kakou, he man akua kekahi, a he man ia kekahi, pela no 
a hiki i keia la a kakou e noho nei. Nolaila, ma loko o keia hoomaka ana e maopopo 
ai ko lakou ano a me ka hana ana. 

Legend of Maikoha. 

THIS was a very brave and fearless young man, and it was this man that broke 
the kapu poles, the sacred places of worship, the kapu insignia and all the dif- 
ferent sacred things. Because of these doings of Maikoha, the father, Koni- 
konia, became very angry. He was not sure which one had done this unholy thing, so 
he pondered deeply on how he was to find out the guilty person. After spending several 
days in study he decided on a certain course as follows : he procured two long poles and 
tied one of them on the back of the necks of all his ten children and the other he tied 
under the chin. He thought within himself that the one who would not cry would be the 
guilty one, a sure proof he thought, and he must be sent away. In applying this test, 
Maikoha was the one who did not cry out, all the other children cried more or less. This 
satisfied the father that Maikoha was the guilty one and so he was sent away, to go 
wherever he pleased. 

Maikoha then started out and landed at Kaupo, Maui, where he made his home. 
Here he changed into the zn'aukc^ plant, which is known by this name to this day, and it 
was at Kaupo that this plant first grew. Because Maikoha's body was very hairy the 
wauke plant is therefore the same, as we see. 

After Maikoha had departed from home, his sisters came in search of him and 
they traveled as far as Kaupo, where they found he had already changed into the wauke 
plant. After they had located him they began to make a search for his navel, looking 
from the top of the plant to the bottom, but they were unable to find it ; so a search 
was made of the roots, and there they found it, for Maikoha had secreted it there. 
Shortly after this the sisters left Maikoha in Kaupo, Maui, and they continued on their 
journey until they arrived in Oahu. 

Upon their arrival on Oahu, Kaihuopalaai saw a goodly man by the name of Ka- 
papaapuhi who was living at Honouliuli, Ewa; she fell in love with him and they were 
united, so Kaihuopalaai has remained in Ewa to this day. She was changed into that 
fish pond in which mullet are kept and fattened, and this fish pond is used for that ])ur- 
pose to this day. 

When Kaihuopalaai decided to live in Ewa, her sisters proceeded on to Waianae, 
where Kaihukoa decided to make her home and she was married to Kaena, a man who 
was living at this place, a very handsome man and a chief of Waianae. So she remained 
in Waianae and she is there to this day. She changed into that fishing ground directly 
out from the Kaena Point, and the fishes that came with her were the ulua, the kahala^ 
and the iiialiiinalii.^ 

When Kaihukoa decided to stay in Waianae, the remaining sisters continued on to 
Waialua, where Kawailoa met Ihukoko. Kawailoa was a single man and as he fell in 

'The zmuke plant (Broussonctia papyrifera) was cul- 'Kahala, the amber fish, a species of the Scriola. 

tivated for the good qualities of its bark for producing 'Mahimulii, dolphin (Corvhhacna hifpurus). 

the hnest kapas. 

Kaao no Maikoha. 

HE KEIKI koa loa ia, a he keiki niakau ole, a nana i haihai na pahu kapu, na 
anuu, a nie na puloulou, na mea kapu, a pan loa. No keia mau hana a Mai- 
koha, huhu loa o Konikonia ko lakou niakuakane. Alaila, noonoo iho la o Ko- 
nikonia i kana mea e hana aku ai i kana mau keiki, a maopopo ia ia, alaila, hana iho la 
ia penei. 

Elua kua laau loloa, hoomoe iho la ia ma ka ai o kana mau keiki he umi, hookahi 
kua maluna, hookahi kua malalo. O ka hoailona ma keia hana ana, ina e uwe ole kekahi 
keiki ma keia hana ana, alaila, nana no i kolohe, a oia ke hookuke ia. I ka hana ana 
pela, o Maikoha ke keiki i uwe ole, a o na keiki e ae, ua uwe lakou a pan loa, nolaila, 
maopopo iho la ia Konikonia, oia ke keiki nana i kalohe. Nolaila, hookuke aku la ia ia 
Maikoha e hele i kona wahi e hele ai. 

Hele aku la o Maikoha a noho ma Kaupo i ]\Iaui, a malaila oia i lilo ai i wauke 
kapa a hiki i keia la, a oia wauke no ko Kaupo e ulu nei. No ka mea, o ko Maikoha 
kino, he ano huluhulu heuheu, e like no me ko ka wauke ano a kakou e ike nei. 

Ma keia hele ana mai o Maikoha, hele mai kona mau kaikuahine e imi ia ia, a 
hiki lakou i Kaupo, e ku ana i laila o Maikoha ua lilo i wauke. Nana lakou i ke kino o 
ka wauke mai luna a lalo, aohe loaa o ka piko, aka, ua huna o Maikoha malalo o ka 
lepo i kona piko. Nolaila, huli iho la na kaikuahine a loaa. A haalele lakou ia Maikoha 
i Kaupo ma Maui, hele mai la lakou a hiki ma Oahu. 

Ike aku la o Kaihuoiwlaai i ka maikai o Kapapaapuhi, he kane e noho ana ma 
Honouliuli, ma Ewa. Moe iho la laua, a noho iho la o Kaihuopalaai i laila a hiki i keia 
la. Oia keia loko kai e hoopuni ia nei i ka anae, nona na ia he nui loa, a hiki i keia kakau 

A noho o Kaihuopalaai i laila, hele aku la kona mau hoahanau a hiki ma Waianae, 
moe o Kaihukoa me Kaena, he kane ia e noho ana i laila. He kanaka maikai loa o 
Kaena, a he 'lii no hoi no Waianae. Nolaila, noho o Kaihukoa malaila a hiki i keia la, 
oia keia koa ma waho o ka lae o Kaena. A o na ia i hele pu mai me ia, oia ka ulua, ke 
kahala, ka mahimahi. 

A noho ia i Waianae, hele aku kona mau hoahanau a hiki ma Waialua, loaa o 


272 Pomander Collection of Haivaiian Folk-lore. 

love with Ihukoko the two were united and they became husband and wife. Ihukoko re- 
mained here, and the fish that accompanied her from their home was the aJwlcholc.* 

When Ihukoko decided to remain in Waialua, the sister that was left, Kahukuu- 
na, continued on her way until she came to Laie where she met Laniloa, a goodly man, 
and they lived together as husband and wife. The fish that came with her was the mullet 
and it too remained there to this day. 

After the sisters were all married and had been living with their husbands on 
Oahu for some time, Kaneaukai^ their oldest brother came in search of them. This 
man's body was in the shape of a log of wood, and after he had floated on the surface of 
the ocean for several days, it drifted to the seashore at Kealia in Mokuleia, Kawaihapai, 
Waialua, where it was carried in and out by the tide. After being in this form for 
some time it chanp-ed into a human being and journeyed to Kapaeloa, where two old 
men were living. 

When he approached the home of the two old men, he saw them watching an umu 
(oven), and after it was covered up they set out to the beach to do some fishing. After 
fishing for some time without success Kaneaukai called out to them: "Say, you old 
men, which god do you worship and keep?" The old men replied: "We are worshiping a 
god, but we do not know his name." Kaneaukai then said: "You will now hear and 
know his name. When you let down your net again, call out, 'Here is the food and fish, 
Kaneaukai,' that is the name of the god." The old men assented to this, saying: "Yes, 
this is the first time that we have learned his name." Because of this fact, Kaneaukai 
is the fish god worshiped by many to this day, for Kaneaukai became their fish god, and 
from them others, if they so desired. 

'Aholehole (Kuhlia malo). "Kaneaukai, a popular god of fisher- folk. 

Legend of Maikoha. 273 

Kawailoa ia Ihukoko, he kane ia, a noho iho la me ia. O ka ia i hele pu mai nie Ihu- 
koko, o ke aholehole. 

A noho ia i laila, hele aku la o Kaihukuuna, a hiki i Laie, loaa o Laniloa, he kane 
ia, a noho iho la laua. O ka ia i hele mai me Kaihukuuna, he anae, a hiki i keia la. 

A pau lakou i ka moe kane ma Oahu nei, alaila, hele mai ko lakou kaikunane 
mua loa, o Kaneaukai ka inoa. O kona kino he pauku laau, a pae ma ke kahakai o Kea- 
Ha, ma Mokuleia, i Kawaihapai ma Waialua. Malaila kahi i lana ai, me ke kaa i uka, 
i kai. A mahope, hele a kino kanaka aku la o Kaneaukai, a hiki ma Kapaeloa e noho ana 
elua elemakule. 

Ia ia i hiki aku ai i kahi o na elemakule, e kahumu ana laua ; a kalua ka uinu, 
hele aku la laua e lawaia. Ia laua e lawaia ana, aohe loaa o ka ia, nolaila, hea aku o 
Kaneaukai: "E na elemakule, owai ka olua akua e kaumaha nei?" I mai na elemakule: 
"O ke 'kua ka maua e kaumaha nei aohe loaa o ka inoa." I aku o Kaneaukai : "Ua loaa, 
a i kaumaha olua, penei e olelo ai, 'eia ka ai a me ka ia e Kaneaukai,' oia ka inoa o ke 
'kua." Ae aku na elemakule: "Ae, akahi no a loaa ia maua ka inoa o ke 'kua." Nolaila, 
hoomana ia a hiki i keia la. A ua lilo o Kaneaukai i akua lawaia no laua, a me na mea 
e ae, ke manao laua pela. 

Legend of Namakaokapaoo. 


Namakaokapaoo Rifles Pualii's Potato Field. — He Threatens to Behead the 
Boy but Is Killed Instead. — Amau the King Sends a Force to Kill Him. — He 
Slays Them and the King. 

NAMAKAOKAPAOO was a very brave little boy, and very strong for his young 
years. He had no compeer in these Islands from Hawaii to Niihau, according 
to his size for bravery. His father was Kauluakahai of Kahikipapaialewa,^ a 
land in great Kahiki. Pokai was his mother. His father was a great chief and had a 
godly relationship. Hoaeae, in Ewa, was the place where they met as man and wife and 
begat Namakaokapaoo. When Pokai was enciente of Namakaokapaoo, Kauluakahai went 
back to his own land, leaving Pokai in that condition until childbirth. 

When the child was born Pokai and her child Namakaokapaoo were quite desti- 
tute, and while they were in that condition of life a good man named Pualii came from 
Lihue" to fish at Honouliuli. He turned in at the home of Pokai. He looked at her and 
had a yearning for her. He said: "I desire you to be my wife." Pokai returned: 
"How could you have a desire for me, seeing that I have already given birth to a child, 
and my body is defiled?" Pualii answered: "There's nothing in those things if you de- 
sire our union." Pokai then assented and went with her husband Pualii, and resided at 
the plans of Keahumoa.' (KuIa-o-Keahumoa.) 

They lived there tilling the soil. Pualii had two large potato patches which re- 
main to this day ; they are called Namakaokapaoo.^ When the potatoes were ripe Pualii 
made a vow that when the head^ of an ulna''' fish and the potatoes were roasted, and 
Pualii had first eaten thereof, then the potatoes would be free, and that his wife and 
others could eat thereof. Therefore Pualii went down to Honouliuli to catch the fish 
to be eaten together with the potato. 

When Pualii was gone Namakaokapaoo, with seventeen other youngsters, went to 
Pualii's potato patches. Namakaokapaoo was only a very small child then, standing two 
and a half feet high, had not eaten adult food. He had not worn a girdle (malo), and 
was yet in a state of nudity. 

When they arrived at the potato patches he told the boys to dig up the potatoes 
and pull up all the \'ines, and allow nothing to stand in the patches. But the boys were 
afraid and only dug up the potatoes without pulling up the vines. Namakaokapaoo then 
started to pull up everything from both patches until the vines were piled up high in 

'A mystic, moving, foreign cloud-land. To the Ha- 'Keahumoa was the plain before reaching the Kipapa 

waiian mind, to go beyond the horizon was to sail into gidch. 

the clouds, lani ; lewa, moving; kahiki, foreign. 'gyes of the paoo (a small fish of the Salarias species). 

'Lihue, the uplands of the Waianae side of Wahiawa, 'The e.xpression of head of a fish, or a pig, or a dog, 

Oahu ; a name rarely applied thereto of late years. etc., as commonly used, implied possession of the whole. 

"Ulua, Cavalla {Caraiigus latus). 

Kaao no Namakaokapaoo. 


Uhuki Namakaokapaoo i ka Mala Uala a Pualii. — Hooweli Oia e Oki i ke Poo 
o KE Keiki, Make nae Oia. — Hoouna Amau, ke 'lii, i ke Koa k Pepeiii Iaia. — ■ 
LuKU Oia ia Lakou me ka Moi. 

HE KEIKI uuku loa o Namakaokapaoo, a he keiki ikaika loa i kona wa opiopio, 
aohe ona lua ma keia. man mokupuni mai Hawaii a Niihau, i ka uuku a me ke 
koa loa. O Kauluakahai kona makuakane, no Kahikipapaialewa, he aina i 
Kahiki nuu. O Pokai ka makuahine. He 'lii nui kona makuakane no Kahikipapaialewa, 
a he aoao akua kekahi ona. 

O Hoaeae ma Ewa ka aina, malaila laua i launa kino ai me ka moe ana iho a loaa 

Namakaokapaoo. A hapai o Pokai ia Namakaokapaoo, hoi aku la o Kauluakahai i 
kona aina, noho iho la o Pokai me kona hapai, a mahope hanau. Ma keia hanau ana, 
he ilihune loa o Pokai a me kana keiki o Namakaokapaoo. 

Ia laua e noho ana, iho maila o Pualii, he kanaka maikai no Lihue, i ka lawaia 
makai o Honouliuli, kipa maila ia ma ka hale o Pokai. Nana aku la o Pualii ia Pokai, a 
makemake aku la ia ia, olelo aku la ia : "Makemake a'u ia oe i wahine na'u." I mai o 
Pokai: "Pehea oe e makemake ai ia'u ua hanau wau i ke keiki, a ua inoino ko'u kino?" 

1 aku o Pualii: "He mea ole ia mau mea, ke makemake oe ia'u e moe kaua, ae aku la o 
Pokai." A hoi aku la o Pokai me kana kane me Pualii, a ke kula o Keahumoa noho. 

Noho ihola ilaila mahiai, elua ana mau mala uala loihi, e waiho nei a hiki i keia la, 
a ua kapaia ka inoa oia mau mala, o Namakaokapaoo, a hiki i keia la. A oo ka uala, 
olelo o Pualii i kana olelo hoohiki, aia a kalua ke poo o ka ulua me ka uala, a ai o Pualii, 
alaila, noa. ai kana wahine Pokai a me na mea e ae. Nolaila, iho aku la o Pualii i kai o 
Honouliuli e lawaia i ia ai pu me ka uala. 

A hala o Pualii i ka lawaia, ia wa o Namakaokapaoo i hele ai me na keiki he umi- 
kumamahiku, i na mala uala a Pualii. O ke kino o Namakaokapaoo ia wa, he kmo uuku 
loa, elua kapuai me ka hapa kona keikie, aole i paa kona mai, e lewalewa ana no. A hiki 
lakou i ua mala uala kena aku la ia i na keiki, e huhuki i ka pue me ka lau uala a pau loa 
iluna, mai waiho i kekahi e ulu ana. Aka, makau no ua keiki, nolaila kaohi malie no 
ma ka uala, aohe huhuki i ka pue. 

Memoirs B. P. B. Museum, Vol. V. — IS. ^ '•'' 

2/6 Pornaiidcr Collection of Hazi'aiiaii Folk-lore. 

stacks. There were forty such stacks from the two fields. He thereafter started a fire 
and roasted thereon four clusters of potatoes. 

^^'hile he was cooking' his potatoes his stepfather came home and asked his mother 
Pokai: "Did you send your child to pull up my potatoes?" Pokai said: "No." Pualii 
then said : "Well, this day his head and eyes' will be meat for my potato meal. This day 
he shall die at my hands." He seized an axe and went out to the field where he found 
Namakaokapaoo roasting his four clusters of potatoes in the fire. All the other boys ran 
ofif and stood at a distance for fear of Pualii. 

Pualii then said to Namakaokapaoo: "Say, I have in my hand an axe with which 
to cut ofif your head this day, and when your head is ofif it will be roasted with potatoes 
so that I may eat first and then it (the potato) will be free." Namakaokapaoo paid no 
attention to these words of Pualii, who repeated them after an interval. And while Pualii 
was about to cut Namakaokapaoo with the axe, the latter just then delivered his death 
prayer against Pualii. The prayer follows : 

O how I long- for the eyes of my Httle fishes (paoo's), 

For which I am undecided, wavering, 

Whether to eat, or whether to leave, 

To leave for Kukuiaimakaokalani.* 

That is Kukuiaimakaokalani, 

This is my little friend 

Xamakaokaia, the great chief of Hawaii. 

Vanquished, yes, vanquished is the coward ; 

The man with the spear. 

The spear and the drum. 

Shall be vanquished by Namakaokapaoo. 

(Let us here make a few remarks relating to Namakaokalani and Namakaokaia. 
They were great chiefs of Hawaii. The former was the father, the latter the son, but 
they were mentioned in the prayer of Namakaokapaoo. ) 

At the time that Namakaokapaoo ended his prayer, Pualii struck at Namakao- 
kapaoo with the axe, but the sharp edge of the axe turned on himself cutting ofif and 
throwing his head some distance, from whence it said: "Farewell to thee, Namakao- 

Namakaokapaoo picked up Pualii's head and threw it towards Waipouli, a cave 
situated on the beach at Honouliuli (a distance of about five miles)." After Pualii's death 
Namakaokapaoo went back to his mother. He did not eat any food. 

At that time Amau, a king of Oahu, was residing at Waikiki. A certain man of 
Honouliuli came to Waikiki, to where the king was stopping, and said to him: "Your 
majesty, there is a very strong little boy, who killed his stepfather and threw his 
(father's) head a very long distance, about five miles." 

When Amau heard this he said : "He is indeed strong if he kills me ; but if he does 
not kill me he is not strong." While he was talking at Waikiki, Namakaokapaoo heard 

'Referring to his name. "This outclasses any long-distance throwing of present 

"This party is referred to later as Namakaokalani, day athletes, 

father of Namakaokaia. 

Legend of Naiiiakaokapaoo. 277 

la wa, noke aku ana o Namakaokapaoo i ka huhuki a \:>au kekahi mala uala, a luna 
o kekahi mala uala, pela no ka huhuki ana a pau na mala elua, a ku ke ahua o ka lau o 
ka uala, he kanaha ahua ka nui o na mala elua. Alaila, hoi aela o Namakaokapaoo, a 
hoa i ke ahi, a ohinu aku la e-ha-au o ka uwala iluna o kapuahi e a ana. la ia e ohinu 
ana iluna o ke ahi, hoi maila kona niakuakane kolea a hiki, ninau akula i kona makua- 
hine ia Pokai : "Ea, nau no i kena aku nei ko keiki e huhuki i ku'u uala?" Hoole mai o 
Pokai : "Aole." I aku o Pualii: "Ae, o ke poo ona a me na maka ka mea e inai ai ku'u 
uala i keia la, nolaila, eia kona la e make ai ia"u." 

Lalau aku la o Pualii i ke koilipi, a hele aku la a hiki i waena, a loaa o Namakao- 
kapaoo e kunu ana i na au uala ana eha, iluna o ke ahi. Ike maila na keiki a pau loa, 
holo aku la lakou a ku maila ma kahi loihi, no ka makau ia Pualii. Olelo aku la o Pualii 
ia Namakaokapaoo: "E! eia ke koilipi ma ku'u lima, he mea ooki no ko poo i keia la, a 
moku ko poo, alaila, kalua me ka uala, a ai iho a'u mamua, alaila, noa." Aohe hoolohe 
mai o Namakaokapaoo i keia mau olelo a Pualii, alaila, olelo hou o Pualii, o ka lua ia. 
Makaukau o Pualii e ooki ia Namakaokapaoo i ke koilipi, ia wa i pule ai o Namakaoka- 
poo i kana pule make no Pualii. Penei ua pule la : 

Aloha wale ka maka o a'u wahi paoo, 

E hapupuu, e hapapaa mai nei, 

E ai paha, e waiho paha, 

E waiho paha Nakukuiaimakaokalani, 

O Kukuiaimakaokalani keia, 

O ku'u wahi aikane keia, 

O Namakaokaia ke'hi nui o Hawaii. 

E hee la, e hee ka hohewale, 

O kanaka no me ka ihe, 

O ka ihe no me ka pahu, 

Make no ia Namakaokapaoo. 

(Maanei e olelo iki no keia mau inoa elua, oia o Namakaokalani a me Namaka- 
okaia, he mau alii nui laua no Hawaii, he makuakane o Namakaokalani a he keiki o Na- 
makaokaia, aka, ua komo iloko o ka pule a Namakaokapaoo.) 

A pau ka pule ana a Namakaokapaoo, ia wa i ooki ai o Pualii i ke koilipi iluna pono 
o Namakaokapaoo, e hoohuli aku ana oi o ke koi ia Pualii, moku ke poo a olelo mai i kahi 
e. Pane mai ke poo o Pualii ia Namakaokapaoo: "Aloha oe e Namakaokapaoo." Lalau 
aku la o Namakaokapaoo i ke poo o Pualii a kiola aku la i kai o Waipouli, he ana ma 
kahakai o Honouliuli, o kona loa, elima mile ka loa. 

A make o Pualii, hoi aku la o Namakaokapaoo a hiki i kona makuahine ia Pokai, 
noho ihola laua, aohe ai o Namakaokapaoo i ka ai. Ia wa, e noho ana o Amau he 'Hi no 
Oahu nei, ma \\'aikiki kahi i noho ai, hele maila kekahi kanaka no Honouliuli mai, a hiki 
ma Waikiki, e noho ana ke 'lii. Olelo aku la ia: "E ke alii e! He oi kahi keiki vmku 

278 Pomander Collection of Htnvaiian Folk-lore. 

all of this talk about himself. He then took and hid his mother in the cave at Waipouli, 
after which he came back to their house at Keahumoa. He went up on the roof of the 
house and parted the front and rear thatchings on the ridge and slept there. 

Amau the king sent four companies of men, each company consisting of forty- 
eight men. When they arrived at Keahumoa they entered the house and found no per- 
son in it. And when they were preparing to leave Namakaokapaoo called to them from 
the ridge When they heard the voice without seeing anybody, they asked: "Where are 
you talking from?" Namakaokapaoo answered: "I am up here." Eight men climbed 
up on the roof, four from the rear and four from the front, and found Namakaokapaoo. 
He asked them: "What do you want here?" And they said: "We have come to fight 
Namakaokapaoo, a small boy just like you, who is very strong and brave, and who killed 
his father Pualii." He answered and said: "I know; Namakaokapaoo is quite a big 
man. He has gone to Koolau. I am his namesake." And they said to him: "No, no, 
you are the one, so we heard; therefore we will kill you; you shall not live." 

Namakaokapaoo then said: "Let us go down and fight it out then." As soon as 
they were on the ground Namakaokapaoo made a clean sweep, killing them all excepting 
one man, who ran and met Amau at Waikiki, and reported their total annihilation with 
the exception of himself. 


When Amau heard this he prepared eighteen war canoes, and set sail for Ewa 
to fight Namakaokapaoo. When Amau and his men arrived at Ewa, they were sud- 
denly exterminated by Namakaokapaoo, not a single man escaping. And thus Amau 
died. Oahu being completely conquered, Namakaokapaoo went and brought his mother 
and placed her as ruler over the land of Oahu. 

The Subjugation of Hawaii by Namakaokapaoo. 

After the complete possession of Oahu by Namakaokapaoo, he was desirous of 
visiting Hawaii for observation. He then went and got a small gourd wherein to place 
his garments which his father had left him. This gourd was deposited at Kualakai, 
where a breadfruit tree is standing to this day. This is the breadfruit impersonation of 
his father, Kahaiulu.'" When the real person went home the breadfruit tree remained, 
being in the supernatural state. 

Inside of the gourd was a garment, a girdle and a royal cloak (feather cloak). 
After he had obtained the gourd he journeyed on till he reached Hanauma," in Mauna- 
lua. There he found a canoe which was preparing to sail for Hawaii, bearing gar- 
ments for the king of Hawaii. There were two men preparing to set sail, so Namakao- 
kapaoo asked them: "Where is your canoe sailing to?" "To Hawaii," they answered. 
Namakaokapaoo again asked: "Can I not go with you two?" The men refused, saying: 

'"Given at the outset as Kauluakaliai, the breadfruit of "Hanauma Bay, on the eastern side of Coco Head, was 

Kahai. a favorite royal fishing resort. 

Lcgctid of Nainakaokapaoo. 279 

ikaika loa, ua make kona makuakane, a ua kiola ia kona poo i kai loa, he wahi loihi loa, 
elima mile ka loihi. A lohe o Amau, aia kona ikaika a make au ia ia, aka, i ole a"u e make 
ia ia aohe ona ikaika. Ia ia e olelo ana ma Waikiki, ua lohe no o Namakaokapaoo i 
keia man olelo nona. 

Alaila, lawe aku la ia i kona makuahine e huna ma ke ana o Waipouli, a nalo ka 
makuahine, hoi maila ia a ko lakoii hale ma Keahumoa, noho ihola. Pii aela o Nama- 
kaokapaoo a luna o kaupoko o ka hale, wehe aela i ka niauu o ke kua a me ke alo, a moe 
ihola ma waena iluna pono o ke kaupoko. 

Hoouna maila o Amau ke Hi mai Waikiki mai, eha poe kaua, aia ma ka poe hoo- 
kalii he kanaha-kumamawalu kanaka ka nui, pela a pau na jioe eha. A hiki lakou ma 
ke kula o Keahumoa, komo lakou a loko o ka hale, aohe kanaka, a makaukau lakou e hoi, 
kahea mai o Namakaokapaoo iluna o kaupoko. A lohe lakou i ka leo, aohe nae he ikeia 
o ke kino, ninau aku lakou: "Auhea oe e walaau nei?" I mai o Namakaokapaoo: "Eia 
no wau iluna nei." Pii aela ewalu kanaka, eha ma ke kua o ka hale, eha ma ke alo o ka 
hale, a loaa o Namakaokapaoo. I mai o Namakaokapaoo: "Heaha mai nei ka oukou o 
onei?" I aku lakou: "I hele mai nei makou e kaua me Namakaokapaoo, he wahi keiki 
luiku elike me oe, he ikaika a me ke koa loa, nana no i pepehi i kona makuakane o Pualii." 

I aku o Namakaokapaoo: "Ua ike au, he kanaka nui no o Namakaokapaoo, a 
ua hele aku nei ma Koolau, a owau he inoa nona." I mai lakou: "Aole o oe no, pela ko 
makou lohe, nolaila, e make ana oe ia makou, aole oe e ola." I aku o Namakaokapaoo: 
"Hoi aku hoi ha kakou ilalo e hakaka ai." A hiki lakou ilalo, e hao aku ana o Namakao- 
kapaoo, pau loa i ka make, a koe aku hookahi kanaka, oia kai holo aku a loaa o Amau ma 
Waikiki, olelo aku la ia i ka make o lakou a pau loa, a koe ia i ahailono e lohe ai o Amau. 


A lohe o Amau, hoomakaukau ihola ia i kona mau waa kaua he umikumama- 
walu, a holo aku la i lalo o Ewa e kaua me Namakaokapaoo. A hiki o Amau me kona poe 
kanaka ma Ewa, e noke mai ana o Namakaokapaoo i ka luku a pau loa, aohe kanaka koe, 
a make ihola o Amau. Puni aela o Oahu nei ia Namakaokapaoo, alaila, kii aku la ia i 
kona makuahine a hoonoho ihola i luna o ka aina Oahu nei. 

Ka Lilo ana o PIawaii ia Namakaokapaoo. 

A PUNI Oahu nei ia Namakaokapaoo, makemake ihola ia e holo i Hawaii e ma- 
kaikai ai. Alaila, kii aku la ia he wahi hokeo waiho kapa nona, na kona makuakane i 
waiho nona. O kahi i waiho ai ua wahi hokeo la, makai o Kualakai, oia kela ulu e ku 
nei a hiki i keia la ma Kualakai. Oia ke kino ulu o kona makuakane o Kahaiulu. Hoi 
ke kino maoli, koe ke kino ulu, ma ke ano akua keia kino. Aia maloko o ka hokeo ke 
kapa a me ka malo, a me ka aahu alii, he aahu ahuula. 

A loaa ka hokeo, hele maila ia a hiki ma Hanauma, ma Maunalua, ilaila ka waa e 
hoomakaukau ana e holo i Hawaii, e lawe ana i kapa no ke "lii o Hawaii. Elua kanaka e 
hoomakaukau ana e holo, ninau aku o Namakaokapaoo: "E holo ana ko olua waa i hea?" 

28o Ponuvidcr Collccfion of Hcn^'aiioii Folk-lore. 

"You cannot go with us, because we are taking goods for the king, and if you are to go 
the canoe would be overloaded and the king's goods damaged. Therefore, you cannot 
go with us." But when the men were ready to sail, he slipped in unnoticed by the men, 
and secreted himself in the rear of the canoe. 

When they were in midocean where the seas of Oahu and those of Molokai met, 
they encountered the kauimikii,^" a regular breeze from the Cape of Kalaau (Ka Lae o 
Kalaau). After they had passed it they encountered the breeze from Kawela. This 
breeze was the kuchuchu. It was this breeze that bore them to a landing at Kekaa, on 
Maui. The men had ex])ected to make a landing at that ])lace, but Namakaokapaoo 
made a turn with the end ( ;//o;»oa)" of the canoe, which sent it out oceanward. By tak- 
ing this course they arrived at Keauhou, in Kona, Hawaii, where the king Namakao- 
kalani was stopping. 

Namakaokapaoo wandered about until he met eight boys, who were playing at 
arrow shooting. They were big boys and quite proficient in the sport. Namakaokapaoo 
asked them: "Are you skilful in arrow shooting?" They replied: "Yes." He again 
asked: "How can you show your cleverness?" "Oh, an arrow can go quite a distance 
inland then drop, and sometimes nearly the whole length of a division of land" (ahu- 
puaa). Namakaokapaoo then said : "That is not cleverness ; neither is the arrow a long 
distance flyer. A good flyer would flit to the boundary of this division of land, then 
shake itself and continue on for four divisions ; then it is named by the parent's appella- 
tion. Such is the arrow in my place." 

When the boys heard this they were very nmch surprised and angry with Nama- 
kaokapaoo. He then said: "Let me see one of your arrows." One boy handed him his 
arrow. He looked it over and finally said:" Your arrow is a Icliua, a lehua which stands 
in the dung-hill. It is not a flyer. It will only dip because of the weight at the head." 
At these words the boys became very much infuriated and asked him to make a wager. 
Namakaokapaoo agreed. The boys put up five canoe houses and five net houses. Nama- 
kaokapaoo wagered his own person and life. And when the stakes were agreed upon 
thev went to the boundary of Keauhou, where the arrow flitting sport was to be contested. 

While they were on the way, they were met by Namakaokaia, son of Namakao- 
kalani, king of Hawaii. He asked Namakaokapaoo: "Where are you from?" "I am 
from Oahu, and have come for a visit," answered Namakaokapaoo. "What is your 
name?" "My name is Namakaokapaoo." "Are you then the small boy who slew Amau, 
king of Oahu?" "Yes (the death of Amau had already been reported in Hawaii), be- 
cause you and vour father were in my prayer, which runs thus : 

O how I long for the eyes of my little fishes (paoo's), 

For which I am undecided, wavering. 

Whether to eat, or whether to leave, 

To leave for Namakaokalani. 

That is Namakaokalani, 

This is my little friend, Namakaokaia. 

Vanquished ! Vanquished ! 

'"All localities had a special name for the various "The momoa of a canoe is the under part of the rear 

winds peculiar to each. covered section. 

Legend of Naviakaokapaoo. 281 

Olelo mai laua: "I Hawaii." I aku o Namakaokapaoo : "Aole la hoi e pono au ke 
holo pu nie olua?" Hoole mai na kanaka: "Aole oe e holo me maua, no ka mea, he 
ukana ka maua e lawe nei no ke 'hi, ina oe e kau, poino ka waiwai o ke 'hi, komo ka 
waa, nolaila, aole oe hele me maua." A makaukau ka waa o ua man kanaka nei e holo, 
kau aku la keia mahope o ka momoa o ka waa, a holo aku la, me ka ikeole mai o ua mau 
kanaka nei ia ia nei. 

A waena lakou o ka moana, huli ko Oahu nei ale, huli o Molokai ale, loaa lakou i 
ke kaumuku, oia ko Kalae o Kalaau makani, a hala ia, loaa lakou i ka makani o Kiawela, 
he kuehuehu ia makani. Na ia makani lakou i lawe a pae ma Kekaa ma Maui. E manao 
ana ua mau kanaka nei e pae malaila, aka hoohuli aela keia ma ka momoa o ka waa, a 
holo hou i ka moana. 

Ma keia holo ana a lakou pae ma Keauhou, i Kona, Hawaii, ilaila ke 'hi o Naina- 
kaokalani kahi i noho ai. Alaila, hele aku la o Namakaokapaoo, a loaa ewalu keiki e kea 
pua ana, he poe keiki nunui lakou, a he poe keiki akamai i ke kea pua. I aku o Namakao- 
kapaoo ia lakou: "He akamai no oukou i ke kea pua?" "Ae mai lakou, ae." Ninau hou 
aku keia: "Pehea ko oukou akamai?" "He lele no ka pua a waena aku nei la haule iho, 
a he kokoke no hoi e pau ke ahupuaa," pela ka olelo a ua keiki. I aku o Namakaoka- 
paoo : "Aole oia ke akamai a me ka lele o ka pua, aia he hele a ka palena o keia ahupuaa, 
ke ka mai a pau keia ahupuaa, pela no e lele ai a pau na ahuimaa eha, oia ka jnia lele, 
alaila, hea i ka inoa o ka makua, pela ka pua o ko makou aina." 

A lohe na keiki kahaha loa lakou, me ka huhu ia Namakaokapaoo. I aku o Na- 
makaokapaoo: "Oia ana ka oukou pua?" Haawi maila kekahi keiki i kana pua, nana 
ihola o Namakaokapaoo a olelo aku la, penei : "He lehua kau pua, he lehua ku i kiona, 
aohe lele, he kipoho wale no ilalo ke poo no ke kaumaha o mua." Ma keia mau olelo a 
Namakaokapaoo huhu loa ua poe keiki la, alaila, olelo maila lakou e pili, ae aku o Nama- 

O ka lakou mau pili elima halau waa, elima halau ui)ena ; o ka Namakaokapaoo 
pili hoi, o kona kino ponoi a me kona oia. A paa na pili a lakou hele aku la lakou i ka 
mokuna o Keauhou, malaila e hoomaka ai ke kea ana o ka pua. Ia lakou e hele ana, 
halawai maila me lakou ke keiki a Namakaokalani, oia o Namakaokaia, ke 'lii o Hawaii. 
Ninau maila, ia Namakaokalani: "Mai hea mai oe?" I aku o Namakapaoo: "Mai 
Oahu mai, i hele mai i ka makaikai." Ninau mai o Namakaokaia: "Owai kou 
inoa?" "O Namakaokapaoo ko'u inoa." I aku ke 'lii: "O oe anei keia wahi keiki uuku 
i make ai ke 'lii o Oahu, o Amau?" "Ae." (No ka mea, ua hiki ka lohe 1 Hawaii noia 
make ana o Amau.) "No ka mea, aia oe a me kou makuakane i loko o ka'u pule ana, 

penei; penei ua pule la: 

Aloha wale ka maka o a'u paoo, 

E haapupu, e haapapaa, mai nei, 

E ai paha, e waiho paha, 

E waiho paha na Namakaokalani, 

O Namakaokalani keia, 

O ku'u wahi aikane keia, o Namakaokaia, 

282 I'oniander Collection of Hawaiian folk-lore. 

Yea, vanquished is the coward, 

The man with spear ; 

With spear and drum, 

Shall be vanquished by Namakaokapaoo. 

When Namakaokaia heard these words of Namakaokapaoo, he adopted him as liis 
bosom friend, and they hved together in the most restricted sacredness. 

At that time Namakaokalani was at war with Ku, king of Puna and Kau, and the 
land was nearly all in the possession of Ku. Therefore Namakaokapaoo told Namakao- 
kalani and Namakaokaia: "You two stay back; let me do the fighting." He asked them: 
"When will you fight?" Namakaokalani answered: "In two days we will fight. That is 
the day that I would be devoid of all my possessions and all Hawaii would belong to Ku. 
There are with Kti two very brave and very strong men. One, who is Kahuaai, is a 
very powerful soldier, who has a thorny spear for a weapon, and who never misses when 
he throws it at a man or any other object. Kaunakiki is a soldier whose strength lies in 
breaking a man to pieces;" if he caught a man he (the man) would be all broken up be- 
fore he reached the ground. Therefore Ku insists on the battle taking place ; he has no 
fear or dread, because he relies on these men." 

After two days had passed the battle was ready to be fought at Kawaihae. Na- 
makaokapaoo with his friend Namakaokaia then came to Kawaihae, where Ku, the king, 
was abiding. When they came near to where Ku was sitting, Namakaokapaoo ran vtp to 
Ku, took hold of his head and pushing it back broke his neck, and the king died. All 
Hawaii was thus subdued by Namakaokalani, and Namakaokapaoo reigned as king. 
After several ten day periods Namakaokapaoo left Hawaii and returned to Oahu, and 
from Oahu he visited his father Katiluakahai, in Kahikipapaialewa, where the story of 
Namakaokapaoo ends. 

"Experts in the lua, or wrestling, by a sudden strangle hold on their opponent were said to be able to break 
their bones in mid-air, ere throwing them to the ground. 

Legend of Namakaokapaoo. 283 

A hee la, a liee, hee a ka hohewale, 
O kanaka no me ka ihe, 
O ka ihe no nie ka palm, 
Make no ia Namakaokapaoo. 

A lohe o Namakaokaia i keia man olelo a Namakaokapaoo, lawe aku la ia ia i 
aikane, a noho pu ihola laua, me ke kapu loa. 

Ia \va, e kaua ana o Namakaokalani me Ku, ke 'lii o Puna a me Kau, a ua kokoke 
e pau loa ka aina i ka lilo ia Ku. Nolaila, oleki aku o Namakaokapaoo ia Namakaoka- 
lani a me Namakaokaia: "E noho maile olua, nau e hele aku e kaua." I aku o Nama- 
kaokapaoo: "Ahea kaua oukou?" I mai o Namakaokalani : "Elua la i koe alaila kaua 
makou, o ko'u la ia nele au i ka aina ole, alaila, pau loa o Hawaii nei no Ku." 

Aia me Ku elua kanaka koa loa, a me ka ikaika loa. O Kahuaai, he koa ikaika 
loa ia, he ihe kuku kana aole e hala ke pahu mai, i ke kanaka a me na mea e ae. O Kau- 
nakiki, he koa ia he ikaika haihai kona i ke kanaka, ina e loaa ia ia iluna no haihai liilii loa 
ke kanaka. Nolaila, ikaika loa ko Ku manao i ke kaua, aole ona makau a me ka hopo- 
hopo, no kona manao nui i keia mau koa elua. 

A hala na la elua, makaukau ke kaua ma Kawaihae, hele mai o Namakaokapaoo 
me ke aikane o Namakaokaia, a hiki ma Kawaihae, e noho ana o Ku ke alii. A kokoke 
laua i ko Ku wahi e noho ana, holo aku la o Namakaokapaoo a loaa o Ku, lalau aku la i 
ke poo o Ku a wala aku la i hope, a hai aela ka ai a make ihola ke 'lii. Puni ae la o 
Hawaii ia Namakaokalani, a noho alii ihola o Namakaokapaoo. A hala he mau anahulu 
o ka noho ana, haalele o Namakaokapaoo ia Hawaii, a hoi maila i Oahu nei. A mai 
Oahu nei oia i hele ai e ike i kona makuakane i Kahikipapaialewa, ia Kauluakahai, malaila 
pau ka olelo ana no Namakaokapaoo. 

Legend of Iwa. 

Messengers of Umi Obtain Keaau's Famed Cowries. — Keaau Seeks a Smart Thief 
TO Recover Them. — Learns of Iwa, a Boy, on Oahu, and Secures His Aid. — 
Falling in with Umi Fishing with the Shells, the Boy Dives Down and Cuts 
Them from the Line. — Reaching the Canoe They Set Out for Hilo. — Umi, 
AT Loss of the Shells, Hears of and Finds Iwa, Who Steals Them Back from 
Keaau. — Is Engaged to Steal Umi's Lost Axe from the VVaipio Temple, Then 
Wins in a Thieving Contest Against Six Experts. 

THE SCENE of this legend is laid in Keaau, Puna, in which part of the country 
there once lived a man by the name of Keaau, who owned two Iclw^ shells (cow- 
ries ) called Kalokuna. Whenever the possessor of these shells went out squid 
fishing- all that was necessary to do was to take and expose them and the squids would 
come up and enter the canoe. This was Keaau's regular occupation every day. The ex- 
istence of these extraordinary shells was in time carried to Umi, who was then living in 
Kona. \Miereupon he ordered his messengers to go to the home of Keaau and obtain 
]wssession of them, and at their demand' the shells were given up and the messengers 
returned with them to the king. 

After the shells were secured by LTmi, a deep yearning sprang up in the breast of 
Keaau for them. After studying for a time for means of recovering the shells, he one 
day prepared his canoe for sea, procured a pig, some awa and ouholowai^ and eleuli, 
kapas of Olaa. The kapas he put into a calabash and then the pig, the awa and the 
calabash were placed into the canoe, which he then boarded and set out on a journey 
around Hawaii in search of some one who could steal back his shells from Umi. 

All through the district of Puna he found no smart thief.* He next traveled 
through the district of Kau, without success ; then through Kona, still unable to find his 
man. He next touched at Kohala, and on through that district and the district of Ha- 
makua and Hilo, meeting with the same failure ; he found no one smart enough. Keaau 
then left Hawaii for Maui and traveled around that island; still he met the same disap- 
pointment. He found men good in the art of stealing, but none smart enough to recover 
his shells. He next set out for Lanai and traveled around that island, but he met the 
same fate. He then set out for Molokai and journeyed around it till, off the point of 
Kalaeokalaau, he met a man of that island who was out fishing. The man upon seeing 
him called out, saying: "Where is your canoe sailing for?" Keaau replied: "I am in 
search of a person who can steal back my leho shells from Umi. I have here with me 

'The cowrie shells of greatest value to Hawaiians in 'The frequent mention in tradition of these kapas of 

squid fishing were those of dark reddish hue, contain- Olaa indicate them as treasurahle products of high value, 

ing the attractive fire, as they called it, necessary for The Ouhol()Z\.'ai kapa was made from the bark of the 

baiting the octopus. mainaki (Piptnrus albidus), dyed differently on its two 

'Old time Hawaiians had nothing they could hold as sides. The clcidi is described as a perfumed kapa, 

their own ; everything they possessed was liable to rarely met with. 

seizure by one or another of rank above them. 'Even in ancient Hawaii the principle of setting a 

thief to catcli a tliicf was understood and observed. 

Kaao no Iwa. 

LoAA NA Leho Kaulana A Keaau I NA Elele A Umi. — Imi keaau I Kanaka Aka- 


Umi e Lawaia ana^ Luu a Ooki i na Leho mai ke Aho. — Hiki i ka Waa a Hoi 


NA Leho mai a Keaau. — Kena ia Oia e Umi e Kii i Kana Koi ma ka Heiau o 
Waipio, a Eo Ia ma ka Pili Aihue ana me na Poe Akamai Eono. 

O KEAAU i Puna ke kunui o keia kaao, nana na leho ai o Kalokuna ka inoa. I 
ka wa e holo ai i ka km hee, wehe ae la i ka leho a hoike iho, na ka hee no e 
pii a komo ka waa. Pela mau ka Keaau hana i na la a pau. Kukui aku la ka 
lohe ia Umi a hiki i Kona. Li wa hoouna mai la o Umi i na elele i o Keaau la, a lawe 
ia aku la na leho. A lilo na leho ia Umi, hoaa ia o Keaau i ke aloha i na leho. Hooma- 
kaukau iho la ia i ka waa, ka puaa, ka awa, ke kapa ouholowai Olaa a me ka eleuli, a loko 
o ka hokeo. Ia wa holo ia e kaapuni ana ia Hawaii. O keia holo ana e imi ana i aihue 
nana e kii na leho ia Umi. 

A hiki i Puna aohe aihue akamai, hiki i Kau, aole no, hiki i Kona, aole no, hiki i 
Kohala, Hamakua, Hilo, aole no he aihue akamai. Haalele o Keaau ia Hawaii, holo i 
Maui e kaapuni ai, a puni o Maui, oia ana no, he aihue no aole nae e loaa na leho. Holo 
i Lanai e huli ai, oia ana no, holo i Molokai, kaapuni ia a hiki i Ka-lae-o-Kalaau, i laila, 

loaa he kamaaina e lawaia ana, ninau mai : "E holo ana kou waa i hea ?" I aku o Keaau : 


286 Pomander Collccfioii of Hawaiian Folk-lore. 

in my canoe several valuable thing's which I shall give as presents to the thief who could 
return my shells to me." The man replied: "\'ou have found him. You sail on until 
vou come to Makapuu and after you have passed that place steer your canoe for a point 
between the bird islands and Mokapu. When you reach that point look for the cliff which 
resembles the roof of a house, above, and directly below the cliff you wall see a grove of 
Kukui trees; there you will find Iwa, the thieving son of Kukui." 

( Iwa was a small boy at this time, but while he was yet in his mother's womb he 
used to go out stealing. He was the greatest thief in his day. ) 

"When you come to land, look for a small boy who goes about along the beach 
without a loin cloth; that is Iwa. Take out your pig and the other articles of value 
and lay them before him. Don't forget this, else all your things will be stolen from you 
by Iwa." 

After receiving these instructions, Keaau set out, and after he had sailed past the 
dififerent points he came to the landing below the home of Iwa. Upon touching land he 
looked about him and saw a small boy without his loin cloth running along the beach. 
Keaau then called out to him: "Is your name Iwa?" The boy replied: "No, Iwa is at 
the house."" When Keaau arrived at the house he found Kukui, the father of Iwa. 
Keaau then asked him: "Where is Iwa?" Kukui replied: "Did you not meet a small 
boy on the beach running about without his loin cloth?" "Yes, there was such a small 
boy." "Go back and present him your pig." When Keaau heard this, he returned and 
said to Iwa: "There, you are Iwa after all; you misdirected me." Keaau then took 
the pig and presented it to Iwa saying: " Here, I present this to Iwa, the thieving son of 
Kukui, together with the articles of value in my canoe and the canoe itself." Iwa then 
said to Keaau: "Let us return to the house." When they arrived at the house, the pig 
was killed and put into the oven, and the awa was prepared. After the meal was over, 
Iwa turned and asked of Keaau: "What is the object of your journey that has brought 
you here?" Keaau replied: "I had two shells which were taken away from me by orders 
from the king, Umi, and he has them in his possession now. I value these shells so 
much that I am distracted, and that is the reason of my being present here." "We must 
await until tomorrow morning," said Rva. 

They retired for the night, and on daylight the next day they boarded the canoe 
and set out to sea. Iwa took the stern of the canoe with his paddle called Kapahi, while 
Keaau took the seat at the bow. After they were seated in the canoe, Iwa called out: 
"Kapahi, take Iwa out to sea," at the same time he dipped his paddle into the sea. (This 
meant that one stroke of the paddle was all that was needed.) With this one stroke, they 
passed between Niihau and Kauai. Iwa then asked : "Have we arrived?" "This is not 
Hawaii, these islands are Kauai and Niihau." Iwa then turned the stern of the canoe 
around and again called out to his paddle, Kapahi: "Kapahi, take Iwa out to sea." When 
Iwa drew his paddle out of the sea they were passing outside of Kawaihoa. He then 
asked of Keaau: "Have we arrived at Hawaii?" "No," said Keaau. Again Iwa took 
up his paddle and gave one stroke and they left Molokai and Lanai to their rear and they 
went floating between the island of Molokini and Pohakueaea, a point of land looking 

"Lying evidently came easy to this noted thief. 

Legend of Iiva. 287 

"E inii ana au i kanaka aihuc e loaa ai a'u leho ia Unii. a oia keia waiwai o lima o ka 
waa, he niakana i ka aihue e loaa ai o a'u leho.'" 

Olelo mai ke kamaaina: "Ua loaa, e holo oe a hiki i ^lakapuu, a hala ia mahope 
ou, kau pono aku ko waa i na nioku manu a me Mokapu, a ku pono i laila nana aku i ka 
pali e halchale mai ana, he luna ia, he lalo ka pohai kukui, aia i laila o Iwa, keiki aihue 
a Kukui." 

(No Iwa, he wahi keiki uuku o Iwa, i loko no o ka opu, hele e aihue, a he oi o 
Iwa ma ke akamai ia hana.) 

"A hiki oe, nana aku i kahi keiki uuku e lewalewa ana kahi mai, e holo ana i ka 
lae kahakai, o Iwa ia. Uhau aku oe i ka puaa, a haawi aku i na waiwai a pau loa, mai 
hoopoina oe, o pau ka waiwai i ka aihue ia e Iwa." 

A lohe o Keaau i na olelo a ke kamaaina, holo aku la ia a hala hope na wahi i olelo 
ia maluna, hiki aku la ia i kahi o Iwa. I nana aku ka hana e holoholo mai ana neia wahi 
keiki i ka lae kahakai e lewalewa ana kahi mai. Ninau aku la keia: "O Iwaoe?" Hoole 
mai la keia: "Aole, ei aku no o Iwa i ka hale,"" a hiki keia i ka hale e noho ana o Kukui, 
ka makuakane o Iwa. Ninau aku la keia: "Auhea o Iwa?" I mai la o Kukui: "Aohe 
wahi keiki uuku i loaa mai la ia oe i ka lae kahakai e lewalewa ana kahi mai ?'" "He wahi 
keiki no.'" "O hoi a uhau aku i ko puaa ia ia."' A lohe keia, hoi aku la a hiki, olelo aku 
Keaau ia Iwa: "O Iwa no ka hoi oe la, kuhikuhi lalau oe ia'u." Uhau aku la ia i ka 
puaa ma ke alo o Iwa: "A make na Iwa na ke keiki aihue a Kukui, o ka waiwai o kuu 
waa nau ia a pau loa a me ka waa." 

Olelo mai o Iwa: "Hoi aku kaua i ka hale." A hiki laua, kalua ka puaa, mama 
ka awa, ai a pau, ninau mai o Iwa: "Heaha kau huakai o ka hele ana mai?" Wahi a 
Keaau. "He mau leho na'u, ua kiina mai e ko makou alii e Umi, a lilo ia ia. Aa ia au 
i ke aloha, oia ko'u kuleana i hiki mai nei i ou la." "Pela iho," wahi a Iwa, "a kakahiaka 

Moe laua a ao, kau maluna o ka waa a holo i ka moana. O Iwa mahope o ka 
waa me kana hoe o Kapahi. O Keaau mamua. Kahea iho o Iwa. "Kapahi ka moana 
i kai e Iwa." (O ke ano o ia hookahi mapuna hoe.) Hele ana laua nei ma ke kowa o 
Niihau me Kauai. Ninau aku o Iwa: "Hiki kaua?" "Aole keia o Hawaii, o Kauai 
keia me Niihau." Uli hou o Iwa i ka hope o ka waa. Kahea hou i ua hoe nei ana ia 
Kapahi. "Kapahi ka moana i kai e Iwa." A kai ka hoe a Iwa, hele ana laua nei ma 
waho o Kawaihoa. Ninau aku ia Keaau: "Hiki kaua i Hawaii?" "Aole;" pela mai o 
Keaau. Lalau hou o Iwa i ka hoe ana o Kapahi, hoe hou, holo laua nei a hala hope o 
Molokai me Lanai, hele ana laua nei ma ke kowa o Molokini me Pohakueaea, he lae ia 

288 Poniandcr Collection of Hmvaiiaii Folk-lore. 

toward Hawaii. Iwa then asked: "Have we arrived?" "Yes," replied Keaau, "but it 
is at that ])oint of land where the cloud hangs over the mountain that we want to go; 
it is to the west of that point that Unii is now living." Iwa then took up his paddle, 
Kapahi, and gave one stroke and they arrived outside of Kalaeakeahole, a point of land 
looking towards Kailua, where Umi had his residence. When they looked about them, 
they saw Umi just below them, in his canoe. Iwa then said to Keaau: "There is Umi in 
his canoe with the shells. Let us get our canoe to the rear and out of sight of Umi." 
When they were some distance from Umi, Iwa said: "Say, Keaau, you must float right 
at this spot until I return with your shells." Keaau therefore kept his canoe floating on 
the same spot while Iwa dove down and swam until he had reached the bottom of the 
ocean, then walked under water to the place where the canoe of Umi was floating, then 
swam up until he was almost u\) to the surface : and as the shells were being let down 
on the side of the canoe, Iwa grabbed them and took them down with him to a large 
coral, there he fastened the fish-line, then he took the shells and swam under water until 
he reached their canoe and got into it. The two then returned and landed at Leleiwi, in 
Hilo, where they made their home. Upon the recovery of his shells Keaau again took 
u]) his favorite occupation, that of squid fishing, taking along his shells, Kalokuna. The 
squids at sight of the shells climbed and entered the canoe until it was loaded down when 
they returned to shore. 

(We will here leave Keaau and let us return to Umi.) 

After the shells were taken by Iwa and the line fastened to a coral, Umi after a 
time pulled up on his line, but to his surprise it would not yield and thinking that the line 
was entangled to the coral he did not wish to pull very strong, thinking the line would 
break and he would lose the shells. Fearing he would lose them he remained in his 
canoe all day, and that night he slept out at sea with his men, and for some days he lived 
there, while his men dove down to untangle the fish-line and thus recover the much valued 
shells. Men noted for being able to stay under water a long time were sent for, and 
these men were told to go down, but the best they could do was to go down three times 
forty fathoms, seven hundred and twenty feet," not dee]) enough to reach the bottom 
where the line was tangled. This was kept up for a week. Umi then sent out his run- 
ners to make a circuit of Hawaii to look for a man who could stay under water long 
enough to recover the shells. In this trip around the island of Hawaii, Iwa was found at 
Leleiwi, the point of land adjoining Kunuikahi, between Puna and Hilo. When Iwa 
heard the king's wish through his runner, Iwa said to him : "There are no shells at the 
end of the line. The line only is fastened to some coral in the bottom of the ocean. The 
shells have been recovered by Keaau." When the runner heard this he returned to Umi 
taking Iwa with him and told Umi of what he had heard from Iwa. L^mi then asked 
Iwa regarding the shells and Iwa told LTmi just what the runner had told him. At the 
close of the report Umi asked Iwa: "Can you get these shells for me if you should go 
for them?" Iwa replied: "Yes,"' Iwa then journeyed back to the home of Keaau in 

It was Keaau's custom to hide these shells on the end of the house, up next to the 

"Tliis is considerably over twice the record depth by "The alleged "honor among thieves" was not a govern- 

expert divers of the present day. ing principle in this boy's character. 

Legend of hva. 289 

e nana ala ia Hawaii. I aku o Iwa: "Hiki kaua?" "Ae," pela niai o Keaau, "aia nae i 
kela puali la. e kaii la ke ao i ke kuahiwi, aiama ke komohana, aia i laila o Umi." Lalau 
hou o Iwa i kana hoe o Kapahi a hoe, hele ana laua ma waho o Kalaeakeahole, he lae ia 
e nana ana ia Kailua, kahi a Umi e noho ana. I nana aku ka liana, e lana mai ana no o 
Umi niakai o lana nei, i aku o Iwa ia Keaau: "Aia o Umi me ka waa a me na leho, e 
hoemi ka waa o kaua i ho])e a nalowale o Umi." A kaawale laua nei mai ia Umi mai, 
olelo aku o Iwa: "E Keaau, maanei oe e lana ai a loaa mai ia'u." Lana o Keaau, luu o 
Iwa, a hiki i ka honua o lalo, hele a hiki malalo o kahi a Umi e lana nei, pii keia mai lalo 
ae a kokoke ia Umi. E iho ana na leho mawaho o ka waa o Umi. E apo ae ana o Iwa, 
lilo ia ia nei i lalo, a ke koa hawele o Iwa i ke alio a paa. Luu aku la a loaa o Keaau e 
lana ana, ea ae la me na leho. Ia wa, hoi laua a pae ma Leleiwi i Hilo, noho o Keaau me 
Iwa ma laila. O ka Keaau hana ka holo e luu liee me ua man leho nei, me Kalokuna. 
Ka ka liee liana ka pii a e konio ka waa, hoi i uka. 

(Ma keia walii e waiho ka olelo ana, a e hoi hou maliope ia Umi.) 
A lilo mai na leho ia Iwa, noho o Umi me ka minamina, e manao ana he man 
niaoli ko na leho i lalo i ke koa. Nolaila, ku nioe o Umi i ke kai me na waa, a me na 
kanaka, noho a ai, a ia, hookahi hana he luu i na leho. Kii ia aku la na kanaka alio loa 
i ka luu. I ka luu ana ekolu kaau anana e pau, aole e hiki aku i lalo i ke koa i paa ai ke 
kaula, pela ka hana ana a hala he hepekoma okoa. Hoouna o Umi i na kukini, e kaapuni 
ia Hawaii i loaa ke kanaka alio loa, e pau ai ke koa i ka luu a loaa na leho. Ia kaapuni 
ana, loaa o Iwa ma Leleiwi e pili la me Kumukahi, i waena o Puna a me Hilo. A lohe 
o Iwa i ka olelo a ka elele kukini. hai mai o Iwa, aohe leho, he alio wale no ia e paa ala i 
ke koa. Ua lilo mai na leho ia Keaau. Ma keia olelo a Iwa i ka elele, lawe ia aku la a 
mua o Umi. Ninau mai o Limi ia Iwa, no na leho. Hai aku o Iwa e like me na olelo i ka 
elele, a pau ia olelo mai o Umi. Loaa no ia oe ke kii, ae aku o Iwa. "Ae." Hele aku la o 
Iwa a hiki i o Keaau la, ma Leleiwi. 

He mea mau ia Keaau, ka huna i na leho ai, oia o Kalokuna ma. Ma ka lolia o 

290 Foniandcr Collection of Hazvaiiaii Folk-lore. 

curve of the rafters ; and the other shells, the ones that he did not care so much for, he 
kept them in the house hung up on a cord. 

About dusk Iwa made his appearance near the house and knowing where the 
shells were secreted he went up and removed them from the place they were hidden and 
he then returned to Kona, and handed them over to Umi. When Umi saw the shells 
he was made very happy and he then said to Iwa: "You are a smart thief, but I am not 
going" to praise you just yet, not until you can produce my axe, which is being kept in 
Waipio in the temple of Pakaalana. The name of the axe is Waipu." Iwa then made 
reply: "I don't know whether I will be able to steal it or not, but I shall try." 

(We will here speak a few words relating to the axe and how it was kept by its 
guards. ) 

This axe, Waipu, was kept by two old women. It was fastened to the middle of 
a piece of rope and the ends of the rope were fastened around the necks of the two old 
women allowing the axe to dangle between the two."^ 

There was a very strict kapu° placed on this axe ; no person was allowed to pass 
near the place, and during the period of time when the kapu was in force, the pigs were 
not allowed to run about, the dogs were not allowed to bark, and even the roosters were 
kept from crowing. The kapu was extended from Waipio to Puuepa, a hill between 
Waimea and Kawaihae. At dusk, just before it gets real dark in the evening the crier, ^'' 
would run from Puuepa to the cliff of Puaahuku overlooking Waipio, carrying oloa kapa 
in his right hand, held between the palm of the hand and the wrist as a flag and would 
cry out: "Sleep ye, sleep ye because of the axe of Umi. Persons are kapued from 
walking about, the dogs are kapued from barking, the roosters are kapued from crowing 
the pigs are kapued from running about. Sleep ye." The crier was recjuired to make 
five trips back and forth before daylight. 

After Umi had told Iwa what he wanted, the sun was past the meridian. Iwa 
did not, however, wait for further directions but started out on his way to Waipio. Just 
before dusk he arrived at Puuepa and immediately started running and crying out like 
the king's crier with a flag in his hand. He continued running until he reached the clifif 
of Puaahuku, looking down into Waipio. In calling out the way he did, the crier, whose 
duty it was to make the cry, was forced to go to sleep like the rest of the people, for to 
get up and go about meant death. Because of this Iwa was the only one about, all the 
people believed it was the usual crier and the crier himself believed that the king had 
appointed some one else to take his place. Furthermore the people could not recognize 
any difference; the build was the same, the flag looked the same, the voice sounded the 
same and the speed in running was the same. 

Iwa continued running from the top of the cliff down to the temple of Pakaalana" 
and then he called out: "Are you two still asleep?" The old women replied: "No, we 

'An ingenious way of guarding a sacred article, one tions l)eing announced by aid of a red flag and liand bell, 

safeguarding the other and both insuring protection. became identified therewith. 

"The reason of this strict kapu upon the a.xe of Umi "Pakaalana was one of the temples made famous in 
is not shown, and is difticult to understand in conuec- island history as a place of refuge for windward Ra- 
tion with its limitations, whether as a weapon or a waii. It was built before the time of Umi's grandfather 
utensil. Kiha, and was destroyed by Kaeokulani, king of Kauai, 

"The crier of old tiine was called kuhaua: another '" ■79i- 
term was kukala, which, by the former custom of auc- 

Legend of hva. 2gi 

ka hale o waho, e pili ana i ka hio kala, a o na lelio ai ole, i k)ko ijono lakou o ka hale e 
kau ai. 

A poeleele, hoopuka loa aku la o Iwa i ka hale, lalau aku la i na leho a loaa, hoi aku 
la i o Umi la i Kona. Haawi aku la o Iwa i na leho ia Unii, a ike o Umi, olioli ia, a olelo 
niai ia Iwa : "Akamai oe i ka aihue." Alia nae au e mahalo ia oe, a loaa kuu wahi koi, aia 
i lalo i Waipio, i ka heiau o Pakaalana, o Waipu ka inoa. Olelo aku o Iwa: "Loaa paha 
ia'u, aole paha? aka, e hoao wau." 

(Maanei kakou e luaana iki iho ai no na olelo e pili ana i ke koi, a me na hana a 
na kiai. ) 

O ua wahi koi nei o Waipu, he mau luahine elua na kiai, ua hana ia he kaula, paa 
he poo i ka ai o kekahi luahine, a o kekahi poo hoi i kekahi luahine, ma waena ke koi 
e lewalewa ai. 

He kapu hoi, aohe kanaka maalo, aohe puaa holo, aohe ilio aoa, aohe moa kani, 
mai Waipio ke kapu a Puuepa, ma waena o Waimea a me Kawaihae, alaila pau. Aia a 
noenoe poeleele o ke ahiahi, holo ka luna kala, mai Puuei^a a ka i^ali o Puaahuku i Wai- 
pio, he oloa ma ka lima akau, ma waena o ka iwi kano a me ka peahi, o ia ka Lepa. Penei 
e kala ai: "E moe e! E moe i ke koi o Umi e! Kapu ke kanaka a o e hele, kapu ka ilio 
a o e aoa, kapu ka moa a o e kani, kapu ka puaa aole e holo, e moe e!" Elima hele ana a 
keia luna ao ka po. 

A pau ka olelo ana a Umi me Iwa, aui ka la. Hele mai la o Iwa, a ahiahi poeleele, 
hiki i Puuepa, holo o Iwa me ke kahea ana e like me ka luna holo mau mamua aku, me 
ka oloa i ka lima. A hiki i Puaahuku, he pali ia e kiei ana ia WaijMO. Ma keia kahea 
ana a Iwa, moe na kanaka a me ka luna nuia, aia no make, hele no make. Nolaila, oia 
nei wale no ke kanaka hele. O na kanaka a pau, ke manao nei no o ka luna mua. No 
ka mea, aohe wahi lilo, oia okoa no, na kino, na oloa, na leo, na mama. 

Holo aku la o Iwa mai luna o ka pali a ka heiau o Pakaalana, kahea aku la: "Ke 
moe nei no olua?" "O," pela mai na luahine, "aole maua i moe, ke aia aku nei no." 

Memoirs B. P. B. Museum, Vol. V. — 1!). 

292 Foniaiidcr Collection of Hcni'aiiaii Polk-lorc. 

are not asleep, we are still awake." Iwa then asked quietly: "Where is the axe? Let 
me feel of it." "Here it is." answered the old women. "You must come nearer so that I 
can touch it with nn- hand. I just want to feel of it." When the old women drew nearer 
to Iwa, he reached out and jnilled at the axe, getting- it away from them. The old 
women then called out: "Here is a thief! The king's axe is gone! We are killed! We 
had thought this was a g'ood man!" \\'hen the peoi)le heard this, they all got up and 
gave chase. When the old women made the first outcry, Iwa had reached the top of 
Puaahuku with the axe in hand. When the pursuers reached there he had reached Ma- 
hiki. This chase was kept up until Iwa reached Puuepa. When those in pursuit reached 
this place, he was at Puako. They therefore gave up the chase as the country beyond 
that place was outside of the kapued area, while Iwa continued on until he arrived in 
Kona. He then slei:)t until daylight the next da\'. When it was about time for Umi to 
have his morning meal, Iwa went up to him. When Umi saw Iwa he asked jokingly: 
"I don't think you have been able to get my axe." Iwa then replied : "Perhaps not, but I 
want you to look at this axe and see if it is not yours." When Umi saw it, he said: "How 
strange ! I thought you never would be able to get it ; but here you have gotten it. You 
are smart." After this Umi said to Iwa: "Here is my thought regarding you. I want 
you to try with my six best thieves. There are two houses to be filled in one night, one 
for 3'ou and one for them. If you will not be able to fill yours first, you will be killed; 
so shall it be with the others." Iwa then replied : "Yes, no doubt the others will fill 
theirs first for there are six of them. Mine will not be filled because I am alone." 

There are six districts in the island of Hawaii and Umi had six expert thieves. ^^ 
While it was still daylight the six thieves went out to see what things they could steal ; 
and when it became dark they began to steal and to carry everything they could lay their 
hands on into their house. This was kept up until the first cock crow, when there was 
very little room left in the house. At about this same time Iwa woke up and as soon as 
the six men went to sleep he proceeded to steal the things stolen by them of Unii's men, 
men, women, children, canoes, animals and various other things. Before he could re- 
move all the things into his house there was no space left, so he had to leave some of 
them. When it was daylight the next day they found that the house belonging to the 
six men was almost empty, while Iwa's house was filled with the different things. The 
six men were therefore declared beaten and were killed'' in place of Iwa. 

'■When it was a recognized right of the king to take ties, is said to have had one Kaikioewa as superinten- 

whatever he desired of his subjects' possessions, there dent of this particular work, at the formation of his 

would seem to be little need for expert thieves in his government, 

service, yet even Kamehameha, with all his good quali- "Rough treatment for napping after a successful raid. 

Legend of hva. 293 

Olelo malie aku o Iwa: "Auhea kahi koi e haha aku wau?" "Eia no," wahi a na luahine. 
"E neenee mai olua a kokoke i launa aku kiiu lima, o ka haha wale aku ka!" la nee 
ana mai a na luahine a kokoke loaa pono aku la ke koi i ko ianei niau lima, e huki mai 
ana keia lilo. Kahea na luahine: "He aihue ka keia e! Ua lilo ke koi a ke 'Hi e! Make 
maua e! Kai no he kanaka pono keia e!" Lohe na mea a pan, ala mai la alualu. Kahea 
na luahine, kau o Iwa i luna o Puaahviku me ke koi. Hiki ka hahai i laila, hele ana o 
Iwa i Mahiki, ])ela no ka holo ana a hiki o Iwa i Puuepa. Hiki ka hahai i laila, hele 
ana o Iwa i Puako. Alaila, pan ka hahai, pau mai la ke kapu, hoi aku la o Iwa a hiki i 
Kona, moe a ao, a hiki i ka wa ai o Umi, noho ana o Iwa, a ike o L'mi ia Iwa. Hoomaoe 
mai la: "Aole no paha e loaa ia oe kuu wahi koi?" I aku o Iwa: "Pela, aka, e nana 
mai oe, oia paha nei, aole paha?" A ike o Umi, olelo mai la : "Ka ! Kupanaha, e kuhi ana 
au aole e loaa ia oe, eia ka e loaa ana, akamai oe." Olelo hou mai o Umi ia Iwa: "Eia 
ko'u manao ia oe, e aho e hoao oe me ka'u poe aihue eono. Elua hale, aia i ka piha i ka 
po hookahi : hookahi ou, hookahi o lakou. Ina i piha ole kou hale, make oe, a pela hoi 
lakou." "Ae," aku o Iwa, "heaha la hoi, o ko lakou hale no ke piha, he nui lakou, a o e 
]Mha ko'u, he hookahi." 

Eono moku o Hawaii, eono aihue akamai. I ka la okoa hele lakou, a ahiahi po- 
eleele hiki. Lawe mai la i ka waiwai a ko lakou hale waiho, pela ka lakou hana ana a 
hiki i ka moa niua o ke kani ana. Koe iki ka hale. Ia wa ala o Iwa, e aihue aku keia i 
ka waiwai a keia ])oe ailuie, ko Umi, na kanaka, na wahine, na keiki, na waa, na holo- 
holona, aole i pau na mea piha ko ianei hale. Ao ae la, aole i piha ka hale o ka Umi poe 
aihue, ia wa pau lakou i ka make, koe o Iwa. 

Legend of Punia. 


THE Death of Ten. — Kaialeale the King Shark Alone Left. — Punia Traps It 
TO Enter Its Stomach. — Propping Its Jaws Open He Fires Its Inwards. — The 
Shark Gets Weak and Punia Bald-headed. — Stranded on a Sand Shore, the 
Shark is Cut Open. — Punia Meets a Number of Ghosts. — He Traps Them to 
Their Death in the Water, Till One Only Is Left. 

THE LAND in wliich Punia lived was Kohala, Hawaii. After the death of his 
father there was left Punia and his mother, Hina. Their occupation consisted in 
the cultivation of sweet potatoes, and in this way they were supplied with food; 
but they had no fish or meat. 

THE lobster cave. 

One day Punia said to [his mother] Hina: "Let me ^o down to the lobster cave 
where father used to go and get us some lobsters." Hina replied: "No, that cave of lob- 
sters is a dangerous place; no man can escape alive from that place. When a person 
goes down he will never come up again, the sharks will eat him up." 

Kaialeale. This was the name given to a very large shark which lived in that 
neighborhood and he was king of all the sharks' which lived near this cave of lobsters. 
There were ten sharks under him; he was the eleventh. 

At the second request made by Punia of his mother, he went on down until he 
arrived directly over the lobster cave ; there he saw Kaialeale" and the other sharks 
asleep. Punia then called: "I wonder if that great shark called Kaialeale is still asleep. 
If he is I can dive down and come up at that point over yonder where I will get two 
lobsters, and my mother and I will have something to eat with our potatoes in the up- 
lands." While Punia was talking to Kaialeale the rest of the sharks woke up. Kaiale- 
ale then said to the other sharks: "Let us watch and see where Punia dives, then we will 
dive in after him." Punia had a stone in his hand while he was talking which he threw 
out beyond the point where he spoke about diving to get the lobsters. When the stone 
struck the water the sharks made a dive for the place leaving the cave of lobsters un- 
guarded. Punia then dove down and secured two lobsters and then addressed the sharks : 
"Here there, Punia has gone down and he has two lobsters, giving him something to live 
on. This will keep my mother and myself alive. It was the first shark, the second, the 
third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, the tenth, it was 
the eleventh shark that told me what to do, the one with the thin tail. He was the one 
that told me what to do." When Kaialeale heard this from Punia, he ordered all the 
sharks to come together and get in a row. He then proceeded to count them, and sure 

'Many are the shark stories among Hawaiians. All waters, and the more notoriously ferocious it was, the 

the islands claimed one or more as the king of their higher it was esteemed as a god. 

'Kaialeale, restless sea ; sea in great commotion. 

Kaao no Punia. 

Ike Punia oiai ma ka Lua Ula i ka Moe o na Mano. — Me ke Akamai Make Umi 
Iaia. — KoE o Kaialelale ke 'Lii Mano. — Olelo Maalea Punia i wahi e Komo ai 
I ka Opu. — I ka Hamama ana, Hoa Oia ia Loko me ke Am. — Oweli ka Mano 
A Ohule Punia. — Hui Punia me na Uhane Lapu. — Alakai Ia i ko Lakou 
Make iloko o ka Wai, koe Hookahi. 

OKA AINA i noho ai o Punia, o Kohala i Hawaii, make ka makuakane, ola o 
Punia me ka makuahine me Hina, o ka laua hana ka mahi i uala, a loaa ka 
ai, ache ia. 


I aku o Punia ia Hina : "E iho au i ka luu ula na kaua i ka lua ula a kuu makua- 
kane." Oleic mai o Hina: "Aole, o na lua ula, ache kanaka ola. Iho akvi no ke kanaka 
e luu pau no i ka mano." 

No Kaialeale. He mano ia, oia ke 'Hi o na mano e ae, e noho ana i ka lua ula. 
He umi mano malalo ona, oia ka umikumamakahi. 

I ka lua o ka olelo ana a Punia i ka makuahine, iho keia a maluna pono o ka lua 
ula, e moe ana o Kaialeale a me na mano e ae. Kahea iho la keia: "Ke moe nei no paha 
ua mano nui nei, o Kaialeale ka inoa. Kuu luu aku no auanei ia a ma keia lae la, ea ae, 
loaa no na ula elua, ola no wan me kuu makuahine, hoi aku no me na uala ola no ka noho 
ana o uka." Ia Punia e olelo ana, ala na mano a pau loa a me Kaialeale. I aku o Kaia- 
leale i ka nui mano: "E nana pono kakou i kahi a Punia e luu ai, alaila, luu aku kakou." 
Aia ma ko Punia lima he pohaku. Nou aku la ia ma ka lae ana i olelo mua ai i na mano, 
a haule ka pohaku i lalo o ke kai. Popoi aku la iia mano ma ia wahi, hakahaka ka lua 
ula. Luu iho la o Punia a loaa elua ula, ea ae la a kau i luna, olelo aku i na mano. " A-ha- 
ha! luu iho nei no o Punia loaa na ula elua, ola." "Ola no maua me kuu makuahine, na 
ke kahi o ka mano, na ka lua, na ke kolu, na ka ha, na ka lima, na ke ono, na ka hiku, 
na ka walu, na ka iwa, na ka umi, na ka umikumamakahi o ka mano au i hai mai nei. 
Na ka mano hiu wiwi, nana au i hai mai nei." Lohe o Kaialeale i keia olelo a Punia, 


296 Poniamicr Collection of Ilcva'aiiait Folk-lore. 

enough there were ten of them, then he looked for the one with the thin tail. When he 
found the one he said : "So it was you that told Punia what to do. Youshall die." After 
this shark was killed, Pvmia called out: "So you have killed one of your own kind." 
After this Punia returned home to his mother. 

After they had eaten the two lobsters they were again without any fish, so Punia 
again asked his mother: "Let me go down and ,get us some more lobsters from that 
cave." The mother replied: "Your last trip probably was the one in which you came 
home safe. This trip may be your last. Don't go down." Punia, however, rose and 
went down to the cave of lobsters. When he came to the place, he called out as he did at 
the first time. Then when Kaialeale and the other sharks woke up he threw a stone 
toward the other side away from the cave. When the stone struck the water the sharks 
went after it. Punia then dove down and again got two lobsters. After he got ashore 
he called out to the sharks as he did at the other time and then counted out the sharks 
from the first to the tenth, and then named the tenth one as the one which told him 
what to do. "The one with the large stomach," said Punia. Kaialeale then proceeded 
to count the sharks and when he found the one with the large stomach, he was killed by 
the others. Punia then followed out the same line of conversation as used by him at the 
former time. 

Punia thus continued deceiving the sharks until all were killed except Kaialeale. 
After this Punia hewed out two sticks each a yard long; he next ])rocured the two neces- 
sary sticks,^ a hard and a soft one, to make fire; then he procured some charcoal and 
kindling wood ; then he prepared some food, salt, an opihi^ shell and put all these things 
into a bag. With this [bag] Punia proceeded to the beach and when he got directly 
over the cave, where Kaialeale was sleeping, he called out : "If when I dive down Kaiale- 
ale should bite me and I die and my blood should come to the surface, then my mother 
will see it and I shall come to life again. But if when I dive, Kaialeale should open wide 
his mouth so that I am swallowed whole, I shall die and will never be able to come to 
life again." While Punia was talking, Kaialeale was listening, and he said to himself: 
"I will not bite you for you might come to life again. I shall open my mouth wide 
enough for you to walk in. So this is the time when I shall kill you. Yes, you shall 
die; nothing will save you." Punia then dove down with his bag, when Kaialeale opened 
his mouth and Punia walked in. As soon as Punia got into the mouth it tried to close 
up, but Punia took the two sticks he had hewed out and stood them up which kept the 
mouth open. He then rubbed the two sticks and when the fire was started he placed on 
the coals ; he next took out his opihi shell and began to scrape the inside of the shark 
and after he had a ball of meat he proceeded to cook it and when cooked he sat down and 
with his potatoes he made his meal, while the shark was swimming here and there 
through the ocean. This scraping hurt the shark so much that he could not keep still ; he 
was forced to go here and there. Punia was carried around in the shark for about ten 
days, when at last the shark began to grow weak and it made its way back toward 

'The two sticks required to prodr.ce fire by friction auliina, the one held in the hand. The process, or act 

were the auiiaki that is rubbed into, of soft wood, and of producing fire, was called hia. 

'Ofilii, a limpet {Neritina granosa). 

Legend of Piiiiia. 297 

kahea i na mano a pan e moe pono. Helu keia a pau he unii. Nana ma ka hiu a loaa 
hookahi mano hiu wiwi. I aku o Kaialeale: "Nau ka i hai aku nei o Punia, make oe." 
A make ia mano, kahea mai o Punia. "A-ha-ha! make no ia oukou hoa ia!" 

Hoi o Punia ai me ka makuahine a pau keia mau ula, make hou i ka ia, olelo aku 
no o Punia: "E iho hou e luu ula na laua i ka lua ula." I mai ka makuahine: "O ko iho 
ana paha ia i ola ai oe. Keia iho ana paha make oe. Mai iho oe.'" Ku ae la o Punia 
a iho, a hiki i ka lua ula, kahea iho. Ala o Kaialeale a me na mano a pau : Nou keia 
i ka pohaku ma kekahi aoao, lilo na mano i laila. Luu iho la keia loaa elua ula. Ea ae 
la i luna a kahea aku i na mano, e like me na olelo mua, hai aku keia, na kekahi o ka 
mano, na ka lua o ka mano, pela a hiki i ka umi o ka mano, nana au i hai mai nei. Na ka 
mano opunui. Helu hou o Kaialeale i na mano, a loaa ka mano opunui, pepehi ia iho 
la make ia mano. Olelo hou aku no o Punia e like me na olelo nuia i hala. 

Pela no ka Punia hoopunipuni ana a pau na mano i ka make, a koe o Kaialeale 
hookahi. Kalai o Punia, elua ku laau, he iwilei ka loa, he aunaki me ka aulima, he 
nanahu me ka pulupulu, he ai, he paakai, he opihi, he pahoa, a loko o ke eke. 

Iho o Punia a maluna pono o ka lua a Kaialeale e moe nei, kahea iho o Punia: 
"Ke moe nei no paha ua mano nui nei o Kaialeale! Ina i luu au, a i nahu o Kaialeale 
ia'u, a make au, ])uai i kuu koko i luna, ike kuu makuahine, ola hou wau. Aka, i luu 
au a hamama o Kaialeale a hele ku au i loko, make au, aole au e ola." 

Ia Punia e olelo ana, ke hoolohe nei Kaialeale. I iho o Kaialeale: "Aole au e 
nahu ia oe, e ola oe, e hamama ana au a akea kuu waha, a hele oe i loko, eia ka ko mea 
e make ai oe ia'u. Make oe, aole ou wahi e ola ai." Luu aku la o Punia me ke eke 
ana, hamama mai ana ka waha o Kaialeale. 

Hele ku keia i loko, popoi ka waha, kukulu keia i na koo laau ana elua, akea o loko a 
hakahaka, hia ke ahi a a, hoa ka nanahu, wa'u keia i ka io o ka mano me ka opihi, pulehu, o 
ka ai, noho no keia ai, ka ka mano ahai no i ka moana. L^a nui loa ka eha o ka mano 
i keia mau hana a Punia i loko o ka opu. Nolaila, ahai ka mano ia ia nei a anahulu i 
ka moana, nawaliwali ka mano, hoi a pae i Alula, aia i Kona ia wahi e kupono la i 

298 Poruandcr Collection of Hawaiian Folk-lore. 

land, arriving outside of Kona, at a place called Alula, directly out of Hiiakanoholae. 
Punia on the other hand became bald, from being in its belly; the work of the rascal. 

When Punia heard the breakers on the shoals, he said: "If this is near the line of 
breakers I will be saved, but if I am to be taken to the edge of the deep sea, I will die." 
When Kaialeale heard this he said: "I shall take you there then, where you will die by 
me. You shall die; nothing will save you." When they reached there, Punia again said: 
"If this is where the surf breaks I shall be saved, but if I am to be taken to the dry sand 
near where the grass grows by the seashore, I will die and will not be saved." Kaiale- 
ale upon hearing this took Punia until he reached the shrubs. When the shark at- 
tempted to return he was caught in the dry sand and there he laid. 

When the people saw this great thing they came to look at it, and as they gath- 
ered around the shark, Punia heard the people talking, so he called out : "Be careful or 
you will kill me." The people then took out their wooden knives' and cut the shark 
open. Punia then came out. He was without any hair, being completely bald. 

This was the only place where there were any people, all the rest of the place 
round about Keaukaha was inhabited by ghosts. 

After Punia got out of the shark he proceeded on his way and saw several ghosts 
with nets all busy tying on stones for sinkers to the bottom of the nets ; this place was 
near the beach. At sight of the ghosts he placed his hands at his back and began wail- 
ing and recounting in a chant the different places where he used to go fishing with his 
father. Tn this Punia was trying to deceive the ghosts in order to save himself. 

Alas, O my father of these coasts ! 

We were the only two fishermen of this place. 

Myself and my father, 

Where we used to twist the fish up in the nets. 

The kala," the uhu,' the palani,* 

The transient fish of this place. 

We have traveled over all these seas. 

All the diiTerent places, the holes, the runs. 

Since you are dead, father, I am the only one. left. 

At the sound of the wailing one of the ghosts heard it and so spoke to some of 
the others: "I hear a voice as though wailing. There it is recounting the places where 
he used to live with his father." One of the ghosts replied: "It must be the sound of 
the wind or else it is the hooting of an owl." Another one replied: "Let us listen for the 
voice." While they were discussing, Punia was listening too, and when they ceased 
talking and began listening, he started to wail again, saying: 

Alas, O my father of these coasts ! 

We were the only two fishermen of this place, 

Myself and you, my father, 

Where we used to twist the fish up in the nets, 

The kala, the uhu, the palani, 

'Palwa, rendered here as wooden knives, was a dag- ^Uhit, wrasse-fish (Callyodon lincatus). 

ger instrument; some were of stone. 'Palani, surgeon-fish, a species of Hcl^atus. 

'Kala, surgeon-fish (Acaiithuiiis iiiiicoiiils) . 

Legend of Piiiiia. 2qQ 

Hiiakanoholae. O Punia hoi, ua helelei ka lanoho i ka noho i loko o ka opu, ka hana a 
ka eu. 

A lohe o Punia i ka owe o ka nalii i ke kohola, olelo ae: "Ina lie kunanalu keia, 
ola au, aka, ina e lawe ia au a ke poi ana o ke kai make au." 

Lohe o Kaialeale, olelo iho: "E lawe ana au ia oe a hiki i laila, aia ka kou wahi 
e make ai ia'u. Make oe, aole ou wahi e ola ai." A hiki laua nei i laila, olelo hou iho 
Punia: "Ina o ke poi ana keia o ka nalu, ola no wau, aka, ina e lawe ia au a ke one 
maloo, e pili ana me ka nahelehele, make au, aole e ola." Lawe hou o Kaialeale a hiki i 
laila, i hoi mai ka hana ])aa i ke one maloo. 

Ike mai la na kanaka i keia mea nui, hele mai la e nana, a lohe o Punia, kahea 
ae: "E akahele iho i ke kanaka o pepehi iho." Hele mai la na kanaka me ka pahoa, 
kakaha i ka opu o ka mano. Puka ae la o Punia aohe lauoho, ua hulu ole. 

No ku 'kua. O kahi kanaka iho la no ia, he 'kua wale mai no ma Keau-kaha a 
me uka ae. 

Hele mai la o Punia ma ia wahi mai, a ike mai la i keia poe akua e hikii pohaku 
upena kuu ana i ka lae kahakai. Pea ae la na lima o Punia i ke kua, a uwe helu mai la 
i kahi a laua e lawaia ai me ka makuakane. He hoopunipuni keia hana a Punia i ke 
'kua, i pakele ia i ka make. 

Auwe no lioi kuu makuakane o keia kaha e ! 

Elua wale no maua lawaia o keia wahi. 

Owau no o ko'u makuakane, 

E hoowili aku ai maua i ka ia o ianei. 

O kala, o ka uhu, o ka palani, 

O ka ia ku o ua wahi nei la, 

Ua hele wale ia no e maua keia kai la ! 

Pau na kuuna, na lua, na puka ia. 

Make ko'u makuakane, koe au. 

I loko o keia hana a Punia, lohe kekahi niau akua, a olfelo aku i ka nui o ke 'kua : 
"He leo hoi keia e uwe nei, eia la ke helu mai nei i kahi a laua e noho ai me ka makua- 
kane." Olelo aku kekahi akua: "He wi makani paha, a i ole ia, he keu pueo." Olelo 
mai kekahi: "E hoolohe hou kakou i ka leo," ia lakou akua e hoopaapaa ana, e hoolohe 
ana keia, na lakou la ka hoolai, uwe hou keia. 

Auwe no hoi kuu makuakane o keia kaha e ! 
Elua wale no maua lawaia o keia wahi, 
Owau no o ko'u makuakane, 
E hoowili aku ai maua i ka ia o ianei, 
O kala, o ka uhu, o ka palani. 

300 Poniaiidcr Collection of Hazvaiian Folk-lore. 

The transient fish of this place. 

We have traveled over all these seas. 

All the different places, the holes, the runs. 

Since you are dead, father, I am the only one left. 

When Punia ceased wailing, one of the ghosts said to another: "Our nets will he 
of some use now since here comes a man who is acquainted with this place and we will 
not be letting down our nets in the wrong place." They then called out [to Punia] : 
"Come here." When Punia heard this call he went up to the ghosts. They then asked 
him : "What are you crying about?" Punia replied : "I am crying because of my father; 
this is the place where we used to fish. When I saw the lava rocks, I thought of him.'" 
The ghosts then said to Punia : "Well and good, you shall show us how and where to cast 
the nets and we will work under you." Punia assented to this saying: "All right, if you 
carry out my instructions and do as I tell you we will catch all the fish you want. This 
is what I want you to do : Two of you must swim out with me while the rest shall stay 
ashore here ; and when I call to some of you to swim out to us then come. When I stick 
up two fingers, that will mean that I want two to come; and if I stick up one finger, then 
I want one to come. That is the way the fish of this place are caught, because the bottom 
is all open and there are several places where the nets mvist be let down." The ghosts all 
heard the instructions of Punia. Punia after this swam out with two of the ghosts, and 
after some little time he called out to the two ghosts to open out the nets and said: 
"When I give you the order to dive, then you must dive down and don't come up again 
until I pull on the nets, for I see there is a large school of them here." When the ghosts 
dove down Punia dove in after them and twisted the nets tangling up the ghosts and kill- 
ing them. After these two were killed Punia came up to the surface and called out to 
those ashore holding up two fingers. Two more came swimming and again they were 
killed. He next called out and held up one finger and that one was also killed. Punia 
continued this deceit until there were but \'ery few of the ghosts left alive. When the 
ghosts saw that Punia was the only one to be seen in the sea they called out to Punia : 
"Where are the rest of our companions ?" "They are here," replied Punia. "They are 
twisting up the kala, the uhu, the nenue," the palani and the transient fish of these 
waters." The ghosts that were left then said one to another: "They are not killed." 
Punia then held uj^ one finger, calling for only one. One came out. Punia called for 
two and two swam out. Punia continued to do this until all but one of the ghosts were 

"Ncnnc, rudder-fisli, a species of Kyplwsiis. 

Legend of Puuia. 301 

O ka ia ku o iia wahi nei la, 
Ua hele wale ia no e maua keia kai la, 
Pau na kuuna, na lua, na puka ia, 
Make ko'u makiiakane koe au. 

A hooki o Punia i ka iiwe ana, i aku kekalii akua i kekahi akua : "Pono ka upcna 
a kakou ua loaa ke kamaaina, aole e lalau ke kuu ana o ka upena." Kahea lakou nei: 
"Hele mai !" A lohe o Punia, hele mai la a hiki. Ninau aku lakou nei : "E uwe ana oe 
i ke aha?" I mai o Punia: "E uwe ana au i ko'u makuakane i ka maua kaha e lawaia 
ai, i ke ano wale mai no o ka pahoehoe, a, me he mea ala, oia okoa no." I aku ke akua 
ia Punia: "Heaha la hoi, o oe ko makou kamaaina nana e kuhikuhi. I mau lawaia 
makou malalo ou." "Ae," mai o Punia. "Ae, ina oukou e hoolohe i ka"u olelo loaa ka ia a 
kakou, penei : Elua o oukou e au me a'u, o ka nui e noho, a kahea mai au e au ae, alalia 
au ae. E oku mai ana auanei au elua manamana lima, elua mea e au ae. Pela e loaa ai 
ka ia o keia wahi, no ka mea, he naele, he nui na kuuna." Lohe pono aku la na akua a 
pau i keia olelo a Punia. au aku la o Punia me na akua elua, a liuliu. Kahea aku o Punia, 
e wehe ka upena a kaawale na kihi : "T olelo aku au ia olua c luu, alalia, luu mai. mai ea ae 
i luna o lilo ka ia, eia la he naho okoa no." A luu na akua, luu aku la o Punia e will i ka 
upena a hihia iho la a make. Ea ae la o Punia i luna a hea aku i uka, oku ae la. I elua 
la. Au mai la elua, make no, i hookahi la. Pela no ka hana niaalea ana a Punia a koe 
uuku ke akua. "Auhea iho la ka nui o makou!" "Eia no," wahi a Punia, "ke wili nei 
i kala, i ka uhu, i ka nenue, i ka palani, i ka ia ku o ua aina nei la." "Aole hoi ha i 
make," pela ke 'kua. Oku hou o Punia i ka lima, i hookahi la. Au mai ana, elua la, au 
mai ana. Pela ka hana ana a pau ke akua i ka make, pakele aku hookahi. 

Legend of Pamaiio. 


Pamano Becomes a Famed Chanter. — King Kaiuli Adopts Him and Places His 
Daughter Keaka in His Care. — Passing Her House He Is Invited to Enter. — 
Koolau, His Companion, Informs the King. — Decree of Death by Awa 
Is Passed on Pamano. — While Surf-Riding Is Bid to the Awa Feast. — Is Sus- 
picious OF Its Portent. — His Spirit-Sisters Remove the Awa's Intoxicant for 
A Time, But Eventually He Is Overcome. 

KAHIKINUI, in Maui, is the land in which Pamano was born; in the village of 
Kaipolohua. Lono was the father of Pamano and Kanaio was the mother. The 
brother of Kanaio was Waipu. Pamano had two sisters who were born before 
him, but they both died in their infancy and Pamano was the only one that was suc- 
cessfully brought up by the parents.^ When Pamano was full grown he began to study 
the arts of the hula and the oli (or chanting) of meles. 

The reputation of Pamano as a singer and a chanter, after a time, spread over 
the land of his birth and at last it reached Koolau," in the uplands of Mokulau, located 
in the middle of Kaupo. When Pamano arri\Td at that place he was seen by Kaiuli, the 
king of Maui, and Pamano being a handsome fellow, he was ado])ted by the king as a 
son,'' and in this way he became known as the brother of Keaka, the only daughter of 
Kaiuli. By being adopted Pamano was virtually made king of Maui. The first com- 
mand given Pamano by Kaiuli was this : After calling for Pamano and his daughter 
Keaka to come to him, he said: "Where are you, my two children? I want you to listen 
to what I have to say. I want yovi, Pamano, to be good and not to touch your sister; 
and I want you, Keaka, to be good and not to touch your brother. If you two wish to go 
surf riding, each of you can go down and have your surf riding and then return straight 
home. Pamano must not enter the house of Keaka or you will die ; and so with Keaka." 
It was Pamano's custom to go down surf riding at Mokulau every day. Keaka on 
the other hand had moved to Mokulau and she was at this time living there with her 
guardian, a man by the name of Koolau, a close friend of Pamano's. In these daily trips 
down to enjoy the surf something happened one day which led to difficulties. This day, 
after Pamano and Koolau had finished bathing, they started on their return, and while on 
their way, in passing by the house of Keaka, she called out to them: "Come and get 
some fish for you two." Upon hearing the call the two stood and looked at her. Keaka 
continued calling and beckoning them to come to her. The two therefore approached the 
wall surrounding the house and called out to Keaka: "Give us our fish." She replied: 
"The fish have no legs. You two who have legs must come and get the fish your- 

'For a change from the usual Hawaiian story, Pamano 'A village in the district of Kaupo, adjoining Kahiki- 

is not reared by foster parents. nui ; not the windward district of same name. 

"A not uncommon Hawaiian practice. 


Kaao no Pamano. 


LiLO Pamano i Mea Mele Kaulana. — Lawe Hanai ke Alii Kaiuli Iaia a Haawi i 
Kana Kaikamahine ia Keakea. — Kaalo ma Kona Hale, Kaiiea ia Oia e komo. — 
Hai o Koolau, Kona Hoa, i ke 'lii. — Kau ka Olelo Make ma ka Awa Maluna 
o Pamano. — Oiai e Heenalu Ana; Kqno Ia i ka Inu Awa. — Hoohuoi i Kona 
Ano. — Ia Wa Lawe Kona mau Kaikuahine-uhane i ka Ona o ka Awa, Hooma- 
LULE IA nae Oia INIahope Mai. 

OKAHIKINUI ka aina, i Maui, o Kaipolohua ke kulanakauhale, o Lono ka ma- 
kuakane o Pamano, o Kanaio ka makuahine, o \\'ai]ni ke kaikunane o Kanaio. 
Hanau na nuia o Pamano, he mau wahine a make. O Pamano aku, oia kai oia, 
a nui o Pamano, ao i ka hula a me ke oli. 

Kui aku la ke kaulana i ka lea, a lohe o Koolau i uka o Mokulau, e waiho la i waena 
konu o Kaupo. A hiki o Pamano i laila, ike mai la o Kaiuli, ke "lii o Maui i ka maikai 
o Pamano, lawe ae la i keiki hookama, a lilo ae la i kaikunane no Keaka, ka Kaiuli kai- 
kamahine ])onoi. Noho alii iho la ia Maui. Eia nae ka Kaiuli olelo mua ia Pamano. 
"Auhea olua e a'u keiki. e hoolohe mai olua. E noho malie oe e Pamano, pela oe e 
Keaka. Ina i makemake olua e heenalu, e iho pololei no a hiki i ka nalu auau a hoi mai, 
mai komo oe e Pamano i ko Keaka hale, o make oe, pela o Keaka." 

He mea mau ia Pamano ka iho e heenalu i kai o Mokulau i na la a pau. A aia 
hoi i laila ko Keaka wahi i noho ai me kona kiai, o Koolau, he aikane ia na Pamano. I 
keia iho ana a laua i ka heenalu, loaa ka moo hihia, pau ka auau ana, kaha o Pamano 
ma pii me Koolau. Kahea mai o Keaka: "Kiina mai ka ia a olua." 

Na iala ke kahea ku laua nei. Mau mai la ka Keaka kahea me ka peahi. Hele laua 
nei a mawaho o ka pa, kahea aku: "Ho mai ka maua ia." T mai kela : "Aohe wawae o 

ka ia. O olua no o na mea wawae ke kii mai," komo laua nei a maloko o ka pa. Lekei 


304 Foniandcr Collection of Hazvaiiaii Folk-lore. 

selves." The two then entered the yard. Keaka, however, went into the house and held 
up the fish, at the same time calHno- for one of theni to come in and get them. The two 
stood there hesitating, not knowing what to do. She called again, whereupon Pamano 
reached and seized the fish, but Keaka jum|)ed and held Pamano and then closed the 
door and fastened it. Koolau stood on the outside at the end of the house. 

Long before this Keaka had a longing desire to make advances on Pamano, for 
she was in love with him and, too, she thought that he would make her a good husband ; 
besides, he was such a handsome fellow. At last her chance came and all her hopes were 
realized. At first they argued,^ but did not lie together, for Pamano said to Keaka: "I 
have vowed with Koolau that before I take a wife he must first have her; and this 
promise also holds good with him; before he takes a wife, I mvist first be favored; there- 
fore we must call him in to fulfill the vow." "No; [said she] why should we leave the 
matter to him, for who is he? Didn't I bring u\) the shameless little thing? I will not 
call him in." 

While the two were talking, Koolau awaited for the opening of the door and for 
the call for him to enter, for it was raining at the time. After waiting for some time, 
he chanted the following lines : 

How beautiful art thou Hilo, bedecked with lehua. 

Standing there on the sands of Waiolama ! 

How beautiful is the body of that tree, that tree ! 

For he lias indeed forgotten me, 

Thus finding a fault for war, for strife, 

For you two are quarreling. 

To this chant Pamano replied: "Yes, that is just what I am saying, but she will 
not consent." 

Koolau then again chanted, after hearing the reply t)f Pamano : 

The wind that doubly sweeps by, the moae, 

Which leaps from the jumping off clift" of Kaumaea, 

For the love of women is indeed pleasant, 

For the rope wliich Kukii hung is broken by the storm 

That has passed over Naunau. 

Had it been Naue thou wouldst have obeyed.'* 

Pamano then made answer the second time: "That is just what I am saying", but 
she will not give her consent." At this reply Koolau faced about and returned to their 
house and slept. At the first cock crow, Pamano returned and went to sleep with Koolau. 

At daylight that morning Pamano awoke and turned his face downward still 
lying and looked down at Koolau. Koolau from his place looked at Pamano and saw that 
the sides of Pamano were blackened, just below the arm pits, bitten by Keaka. When 
Koolau saw this he chanted these words : 

As the wind gently sweeps over Waiakea, Hilo, 
So sweeps the naenae. 

'Hopapa, usually hoopapa, in its use here is more in "These chants are all in hidden figurative language. 

the way of contention than arguing. 

Legend of Pamaiio. 305 

aku o Keaka me ka ia a noho i loko o ka hale, hoolewalewa niai i ka ia, me ke kahea mai 
e konio aku. Hookunana laua nei me ka manao e hoi. Kahea hou kela. Lalau o Pa- 
mano loaa ka ia. Lele mai o Keaka a paa ia Pamano, papani ka puka, paa i ke pani. Ku 
o Koolau mawaho ma ke kala o ka hale. 

Mamna ae. ua komo mua ka makemake ia Keaka no Pamano i ke kane maikai a 
me ka ui, a i keia hana ana pan loa kona man iini i ka hooko ia. Ia \va kupapa laua me 
na kino, aole nae he moe. I aku o Pamano ia Keaka : "Ua hoohiki maua me Koolau, 
Ina i loaa mua ka wahine ia'u, nana e moe mamua. A pela hoi ia. Nolaila e moe e olua 
a noa ae, alalia, launa aku kaua." "Ka-ha-ha! Oia wahi keiki mai lewalewa no ka a'u i 
malama aku nei la, o kau no ia e hoomoe mai ai ia'u, aole paha o ko'u moe aku." I keia 
wa a laua ala e kamailio nei, ke kali aku nei o Koolau o ka wehe ia mai o ka puka, alalia, 
komo aku. No ka mea, he ua liilii ia wa. Ia wa kau aku la o Koolau: 

Nani ka oiwi o Hilo i ka lehua 
Ke ku la i ke one i Waiolama 
Nani ke kino o ia laau e! he laau, 
Hoolaau mai ana ka ia ia'u, 
I loaa ka liala, kaua, paio, 
A paio olua e ! 

I mai o Pamano: "Ae, o ka'u ia e olelo ae nei, aohe ae mai." 
Kau hou mai o Koolau mahoj^e o ka Pamano olelo ana : 

Ka makani pipio lua i ka moae, 
Lele aku i ke kawa lele o Kaumaea, 
Maea ka lalo o ka wahine, 
A ua nioku ka lelewa o Kukii i ka ino, 
Ke hala aku la maluna o Naunau, 

Naue la hoi o nialiu mai oe ! 

Pane mai o Pamano, o ka lua: "O ka'u ia e olelo nei aohe ae ia mai." 
Ia wa hull aku la o Koolau hoi a ko laua hale me Pamano moe. A kani ka moa 
mua, hoi aku la o Pamano a me Koolau moe. A ao, papio iho la o Pamano i lalo ke alo 
a hull papu aku la. Nana mai la o Koolau i ka uli o ka aoao o Pamano, i ke nahu ia e 
Keaka. (I ka poaeae la ma lalo iho. ) Oli mai la. 

A pa malaiiai Hilo Waiakea, 

1 pa ia e ka naenae, 

3o6 Foniaudcr Collection of Hazvaiian folk-lore. 

My hala grove is becalmed, 

My hala grove that hides behind tlie wall in the lowlands of W'aiiili. 

Why are your sides blackened, as though bitten? 

For you are attempting to conceal it from me. 

Pamano then made reply : "You know, it was Keaka. After you came away we 
passed the evening- together." At the reply Koolau arose and went up to inform Kaiuli 
thereof. While he was on his way up, however, Kaiuli looked at him but was unable to 
recognize him; so he turned to his companions and asked: "Who is that coming- up 
here?" Some one replied: "It is Koolau." "No, that is some one else," said another. 
This was kept up until Koolau was almost up to them, when their doubts were entirely 
removed, for they could plainly see that it was he. As he stood in their presence, Kaiuli 
asked him: "What has brought you up here so early?" "Yes, I came early because I 
have something to say. The chief and chiefess who live in the lowlands have sinned." 
Pamano has gone and slept with Keaka. That is the reason why I came up, that you 
should hear." Kaiuli then asked of Waipu: "How about your nephew? Shall he live 
or die?" Waipu replied: "He shall die." "What fault have you to cause his death?" 
asked Kaiuli. "There is a fault. When he becomes king of Maui, and the bundles of 
kapued kapas and loin cloth are brought out, I will get the covering for mv kapa and 
the binding will be my loin cloth.' Therefore he shall die." Kaiuli then asked him: "By 
what means shall he be killed?" "By the use of the awa," replied Waipu, "for he is 
very fond of awa." The preparations of the awa were then commenced. The cala- 
bashes were filled, the water gourds were filled, the fish calabashes were filled, and when 
all the awa was prepared Kaiuli asked of Waipu: "Who will go and bring Pamano?" 
"I will," said Waipu. 


We will here speak of Pamano and what he did after Koolau came up to inform 
Kaiuli of what he had done. 

After Koolau left for the uplands, Pamano rose, took up his surf board and 
started down to the beach to enjoy the surf. He continued surfing until the sun passed 
the meridian, and while he was about to take his last surf and return ashore, Waipu ar- 
rived on the beach and called out: "Say, Pamano, come home and drink your favorite 
drink, the awa, while it is yet warm; and eat of the food prepared before it gets cold." 
Pamano was startled by the call, but when he looked about he saw that it was his uncle. 
At sight of him he had a premonition of coming disaster and death ; he was, however, 
at this time riding on the outside edge of a surf and his skin was entirely dry, and so he 
chanted these words : 

The awa leaf wind of Hana 

As it sweeps unconquered by the line of hala trees, 

Ry the sea of Nanualele 

For my heart throbs with strong emotions. 

"Koolau's reporting of the transgression of the king's 'Fearing he will fare ill at the hands of Pamano should 

adopted son was not so much one of guardian duty as he obtain power, leads Waipu to fear a death penalty, 

revenge; jealous vengeance. 

Legend of Pamano. 307 

Lulu au hala, 

Kuu hala pee pa kai o Waiuli, 
Nawai ka uli ke nahu o kou ill, 
Oe e huna nei ia'u la. 

I aku o Pamano : "Ua ike no oe, na Keaka. la oe i hala mai ai, moe aku maua." 
la wa, pii o Koolau e hai ia Kaiuli. la ia nae e pii aku ana i ke alanui, nana mai 
o Kaiuli a hoohewahewa mai. Ninau ae la i kona poe: "Owai la keia e pii mai nei?" 
"O Koolau, aole ia, he mea e," pela lakou e olelo nei. A kokoke loa o Koolau i mua 
lakou, pau ko lakou haohao, ike pono mai la. Ninau mai o Kaiuli : "He kakahiaka hoi 
kou o ka pii ana mai." "Ae, he manao ko'u i pii mai la, o na 'lii o kai ua hewa, ua lalau 
o Pamano ia Keaka, ua moe, oia au i pii mai la i lohe oukou." 

Pane ae o Kaiuli ia Waipu: "Pehea ko keiki, e ola e make?" I aku o Waipu: 
"E make." "Heaha ka hala e make ai ?" Pela aku o Kaiuli. "He hala, lilo ae ia i alii no 
Maui nei, lawe ia mai ka opeope kapa kapu, ka malo. O ka wahi o waho, o ko'u wahi 
kapa ia, o ka hikii, o ko'u wahi malo ia, nolaila, ua make." Ninau mai o Kaiuli: 
"Heaha ka mea e make ai?" "He awa," (pela aku o Waipu) "no ka mea o kana puni ia." 
Mama ka awa, piha na umeke, na huawai, na ipukai. A pau ka awa i ka mama, ninau 
aku o Kaiuli ia Waipu: "Nawai e kii o Pamano?" "Nau," Pela o Waipu. 


Maanei e kamailio iki kakou no Pamano, no kana liana mahope o ko Koolau pii 
ana e hai ia Kaiuli ma. 

A hala o Koolau i uka, ala ae la o Pamano hopu i ka papa, a iho i ka heenalu i kai 

o Mokulau. I laila ia i heenalu ai a kaha ka la makai, kokoke e hoi i uka. Ku ana o 

Waipu mauka, pae ana ka leo: "E Pamano e! e hoi e inu i ko puni o ka awa oi wela. 

E ai i ka pupu o ka awa o maalili." Lele ae la ka hauli o Pamano, i nana ae ka hana o 

kahi makuakane o Waipu. Ia wa, kau mai ia ianei ka halialia make, e holo ana nae keia 

i ka lala ma ka opi o ka nalu mawaho, maloo ka ili o ia nei i ka la. Ia ia e hee ana i ka 

nalu, oli mai la : 

Ka makani lau awa o Hana, 

Ku a lanakila ka pae hala, 

I ke kai o Nanualele la, 

Kuu oili ke lele wale nei. 

Memoirs B. P. B. Museum, Vol. V. — 20. 

3o8 " Pomander Collection of Hawaiian Folk-lore. 

Wai]x: replied: "Come home and drink your favorite drink, the awa, or else it 
will get cold." 

Pamano ceased riding the body of the surf and skimmed along in the foam and 
he again chanted, saying: 

My uncle from the surf-riding time of Poloa, 

From the twihght of Papio, turn. 

Turn to me, for here I am ; forget your day of anger, 

Your day of passion ; let us be friends. 

Waipu replied: "Your journey is perhaps not of death. I have come for you to 
go and drink your favorite awa." Pamano then came ashore, bathed himself in fresh 
water, again girded on his wet loin cloth and started on u]). When the two arrived on the 
heights of Mahinui, a high knoll, overlooking Mokulau, Pamano stood and looked toward 
the sea, and when he saw the white sands shining there at Huleia, he chanted the follow- 
ing words : 

As I stand on the heights of Maliinui, 

And my eyes gaze seaward, 

'Like a white cloth that is spread out, 

Is the sand there below at Huleia. 

I have taken it up as a song 

A gift of words for her. 

The two after this continued on up, when the spirit sisters of Pamano, Nakino- 
wailua and Hokiolele were heard chanting as follows : 

The sun always comes up from the back of Mahiki, 

At the shores of Kualakaina. 

You are being led to the ahupuaa, 

For you have stolen, although you pretend to be innocent ; 

No is fastened to your lips, that is for you. 

At this Pamano turned and said: "Yes, here I am going up and if I return alive, 
I will kill both of you.* 

From this place the two continued on up until they arrived at the house. Pamano 
then looked at the house and saw that it looked as though deserted, no one being around ; 
it appeared dift'erent from what it used to be, so he chanted as follows: 

The coconut pole is erected, though scarred and cut up, 

For there is a gathering here, the voices are heard ; 

It is the gathering of death ; the hands are fastened at the back.^ 

My younger brother, O my younger brother !^" 

He was then called: "Come in and take 3'our favorite drink, the awa." He en- 
tered the house and saw that there was not a single dry spot in the house; all was 
drenched with water. He entered, however, sat down, then took up the containers and 

'Pamano is angry at his spirit sisters for their un- "Premonition of death dealing, 

favoring chant. >»It is not clear who is referred to as Pokii, younger 


Legend of Paiiiano. 309 

Pane aku o Waipu: "Hoi mai e inu i ko puni o ka awa, koekoe iiiai auanei." 
Pan ka holo ana a Pamano i ka lala, hoi i ka hua. OH hou niai la o Pamano: 

Kuu makuakane mai ka la hee nalu o Poloa, 
Mai ke koena ahiahi o Papio huli e ! 
E hnii mai ! eia au la haalele ia ko la huhu. 
Me ko la inaina, e ike kaua ! 

I mai o Waipu: "Aole paha ka"u he huakai make, i kii mai nei paha au ia oe, e hoi 
e inu i ko puni o ka awa." Pae o Pamano, auau i ka wai, hume ae la no i ka malo wai, 
kaha aku la no pii. A hiki laua i luna o Mahinui, he oioina ia, e huli la nana ia Moku- 
lau. Ku o Pamano a nana i kai, i ke aiai mai o ke one o Huleia, oli aku la ia: 

A luna au o Mahinui, 

Nana kuu niaka i kai, 

Me he kapa kea la i hola ia la, 

Ke one i kai o Iluleia, 

I lawe hoi au i hula, 

I makana olelo hoi na iala. 

Kaha aku la laua nei pii, oli ana na kaikuahine unihipili, o Nakinowailua, o Ho- 

kiolele : 

Kupono mau ka la i ke kua o Mahiki, 

Aia ma ke kaha o Kualakaina, 

I alakai 'na oe i ke ahupuaa, 

Ua hue oe au e hoole nei, 

Paa ka ole i ko waha nau ia, 

Huli ae o Pamano a olelo aku: "U! no'u paha ka pii a ola mai au, make olua ia'u." 
Kaha aku la laua nei pii a hiki i ka hale, nana aku o Pamano i ke ano o ka hale a me 
kanaka. Aole e like me ke ano mua, nolaila, oli aku la ia : 

Kukulu ka pahu niu a ke alina ka maewaewa. 
He pihe aha ko luna nei e wa nei la? 
He pihe make, hikii mai na lima paa i ke kua, 
Kuu pokii e ! Kuu pokii ! 

"Komo mai, e inu i ko puni o ka awa." Komo aku la keia, aole wahi maloo o ka 
hale, ua hookele ia i ka wai a kele. Komo aku la keia a noho. Inu i ka awa, lawe na kai- 
kuahine i ka ona, ono i ka wai. I inu aku ka hana i ka huawai, he awa, ono ka ia, i ka 
ai, i wehe aku ka hana i ka umeke a me ka ipukai, he awa. Oi lawe na kaikuahine i ka 
ona o ka awa, a ana laua, a luhi, nolaila, make o Pamano i ka ona o ka awa. Wili iho la 
o Pamano i ka ahu a waiho aku la. Nana no nae na maka maloko mai o ka ahu. 

.3IO Foniaitdcr Collection of Hazvaiian Folk-lore. 

drank the awa, while his sisters took awa}' its intoxicating power. When he became 
tliirsty, he took up the water gourds, but they contained awa. He became hungry and 
opened the calabashes for food and fish, but they contained awa. The sisters kept on 
taking the intoxicating portions of the awa until they were unable to take any more ; and 
they became wearied, and so Pamano at last became intoxicated and in time was com- 
pletely overcome. Pamano then rolled himself up in a cloak and laid down, and from 
the inside of the cloak he looked out watching to see what was to be done to him. 

When Waipu saw that Pamano was under the influence of the awa he reached 
for the stone axe and began to bind on the handle with cords. 


Waipu Prepares the Axe for Pamano's Death. — He Is Buried in a Pile of Cane- 
Trash. — His Spirit-Sisters Remove the Body and Restore It to Life. — They 
Meet a Prophet Who Tests His Ghost Character by an Ape Leaf. — Keaka 
and Koolau. — At Kilu Attended by Pamano and Others, Keaka Recognizes 
Him by His Chant. — He Declines Relations While Kaiuli, Waipu and Koolau 
are Alive. — All Three Are Killed and Put Into the Oven. 

This axe that Waipu was binding together was for the purpose of cutting Pa- 
mano and killing him. While Waipu was binding the handle to the axe, Pamano chanted 
these words : 

The uplands of Kanehoa are scented with kupukupu.^"^ 

Bind on, the hands of the waikoloa wind are binding, 

The waikoloa wind is the cold wind of Lihue, 

Withering the branches in the uplands of Waiopua, 

My flower I said I would string into garlands. If you have it, 

You would have worn it. 

Waipu then stood up and began to chop Pamano with the axe, but try as he would 
he was unable to cut him, for his spirit-sisters Nakinowailua and Hokiolele had dulled 
the edge of the axe.'' Pamano then chanted : 

The pilipili is made red by the sun. 

Made red by love. 

Give me a kiss ere I go. 

This chant of Pamano's was a request to Koolau and Waipu to kiss him before 
he died," for his sisters were going to take his life with them, for fear that their brother's 
body would get disfigured, for they knew that the axe of Waipu would in time do its 
work and Pamano would be cut into pieces. 

After Pamano was dead he was carried ofif to be buried in a pile of sugar-cane 

"A fragrant flowering shrub. ting power of the axe does not seem to have been merci- 

'"The power of the spirit sisters to overcome the cut- f"' '" result. 

"An act of reconciliation. 

Legend of Painano. 311 

A ike o Waipu ua ona o Pamano i ka awa, lalau akii la ia i ke koi a hoa. (Ke 
ano o ia, he hikii i ka koi me ka laau i hana au kekee ia me ke kaula i hilo ia e like me 
ke aho.) 






Iaia ma KONA Mele. — HooLE I KA PiLi Ana oiai e Ola Ana o Kaiuli, Waipu 


O KEiA koi a Waipu e hoa nei, he koi ooki no Pamano. la Waipu e hoa ana i ke 
koi, kau mai o Pamano i ke oli : 

Aala kupukupu ka uka o Kanehoa la ! 

Hoa ! Hoa na lima o ka makani Waikoloa, 

He Waikoloa ka makani anu, o Lihue, 

Well no loha ka uka o Waiopiia la, 

Kuu pua i i ai e kui e lei, i na ia oe ke lei ia ala. 

Ia wa ooki o Waipu i ke koi ia Pamano, aohe moku, no ka mea, ua hoohuli ia ka 

oi o ke koi e ka mana o na kaikuahine unihipili. Oia o Nakinowailua, o Hokiolele. Oli 

hou a Pamano: 

Ka pilipili ula i ka la, 

I ula i ke aloha, 

Homai ka ihu a hele ae au. 

O keia oli a Pamano, e nonoi aku ana i ka ihu o Koolau a me Waipu e honi. No 
ka mea, ua manao na kaikuahine e lawe i ke ola o Pamano, o ino ke kino ke loihi ke ola 
ana, o weluwelu i ke koi a Waipu. 

A make o Pamano, lawe ia aku la e kanu ia i ka puu ainako, a kiai ia e na kanaka 

312 Foniaudcr Collection of Hawaiian Folk-lore. 

trash, and that night the place was guarded b)' watchmen. In the meantime the spirit 
sisters of Pamano, NakinowaiUia and Hokiolele consuhed together to go and get the 
body of their brother and remove it from the place in which it was buried. That night 
they proceeded to carry out their intention, but in coming to the place they found that it 
was being guarded, and that the guards were all awake. When they saw this, Nakino- 
wailua showed herself in a form plainly seen by the people, whereat the watchers, in 
fear, all deserted the i^lace and ran to the house. The two sisters then took up the body 
and departed from the ])lace. After they had arrived at a secluded spot they worked 
upon the dead body of Pamano and in time brought it to life again ;" completely restoring 
him to his former self. Shortly after this Pamano proceeded on a tour of sightseeing. 
In their travels in other lands, Pamano and his sisters, met a prophet who said that 
Pamano possessed the body of a ghost. And because of a violent dispute between the 
prophet and some of the people he procured an ape leaf and spread it out on the road- 
way and said to the people: 'Tf after I spread the ape leaf on the road and he should 
step on it and does not tear it then the body is that of a ghost ; but if it tears, then he has 
a human body." In all this Pamano was aware of the test. After spreading out the 
ape leaf the prophet said to the people: "Now watch him." Pamano upon coming to 
the ape leaP° stepped on it and rubbed it with his feet tearing the leaf. When the peo- 
ple saw that the ape leaf was torn, they turned to the prophet and told him that he was 
trying to deceive them. After this the prophet followed Pamano. When the sisters of 
Pamano saw that the prophet was following their brother, they allowed an evil spirit to 
enter the prophet and he became a mad man. 


Some time after this the two were to have a kilu night ; so people from all parts 
began to come to the royal dancing hall to witness the kilu games of the chiefs. 

Upon the approach of the night when the kilu was to take place, Pamano and sev- 
eral others came to the dancing hall. Pamano on getting into the hall went and sat 
within the cloak of a man who had on a very large cloak or \\ra]iper, and there he hid 

When the time for the commencement of the game approached Keaka came out 
and chanted the very meles composed and sung by Pamano. Then followed a recess. 
Pamano after awhile chanted from within his hiding \)\s.ct, the chants recited by him to 
Koolau while he and Keaka were in the house. \Miile Pamano was chanting, Keaka be- 
gan to make a search for the chanter, weeping at the same time, for she was aware that 
none knew these chants save Pamano and herself. After a time she found him. Pamano 
then said to her: "I will never be your husband as long as Kaiuli, Waipu and Koolau 
are alive. After they are dead I will live with you." When Keaka heard this she or- 
dered some men to start an oven ; and after it was heated, the three, Kaiuli, Waipu and 
Koolau were all killed and put into the oven. After this Pamano took Keaka to be his 

"Restoration to life is a favorite theme in many used elsewhere, probably for its susceptibility to indicate 

legends. injury. 

"The ape leaf test fur a human or spirit form is also '"Not original. The occasion, method, and discovery, 

has its counterpart in the story of Hiiaka and Lohiau. 

Legend of Paiiiano. 313 

i ka po ana iho. O na kaikuahine o Pamano, oia o Nakinowailua, o Hokiolele. Olelo 
aku kekahi i kekahi e kii i ke kino o Pamano, ae mai kekahi. la po kii laua e lawe mai 
i ke kino o Pamano, a no ke ala mai o na kiai, aole i moe. la wa kuu o Nakinowailua, 
i ke ku aua ikaika loa, makau na kiai holo i ka hale. 

Lalau laua nei i ke kino a lawe aku, liana laua nei a ola hou o Pamano, hoi no a 
like me mamua, ia wa hele o Pamano i ka makaikai. Hele o Pamano me na kaikuahine 
a hiki i ke kau wahi aku. ( Loaa he Kaula kilokilo. Olelo ua kaula nei, he kino akua ko 
Pamano. ) A no ka nui o ka poe hoopaapaa me ke kaula, lalau ua kaula nei i ka lau 
ape a hoomoe i ke alanui. Olelo ke Kaula. "I hoomoe au i ka lau ape i ke alanui, a i 
nahae ole, he akua. Aka, i nahae he kanaka." Ma keia mau hana a ke Kaula ua ike o 
Pamano. I aku ke Kaula i na kanaka: "E nana oukou." Hele aku la o Pamano a hiki 
i ka lau ape, papale ae la na wawae, a nahae iho la ka lau ape. A ike na kanaka ua na- 
hae ka lau ape, hoole la i ke Kaula me ka olelo aku, he hoopunipuni. Ia wa hahai ke 
Kaula ia Pamano, a ike na kaikuahine o Pamano i ke Kaula, e uhai ana. Hookuu ia ka 
uhane ino maluna o ke Kaula, lilo i pupule. 


Aia hoi, he po kilu no laua, malaila e akoakoa ai na mea a pau, e nana i ke kilu 
ana a na 'Hi. A kokoke mai ka po e kilu ai, hiki aku la o Pamano me na kanaka i kahi kilu. 
No Pamano, komo aku la o Pamano i loko o kekahi kanaka me ka aahu kapa nui. A ma 
laila ia i huna ai ia ia iho. I ka wa kilu, oli mai la o Keaka i na oli a Pamano, a pau ia, 
hoomaha ka aha. 

Oli aku o Pamano i loko o ka aahu kapa i na oli a Koolau i ko laua wa e noho ana 
me Keaka i loko o ka hale. I loko o ka wa e oli ana o Pamano, huli o Keaka me ka uwe 
ia Pamano. No ka mea, aohe mea i ike ia mele, o laua wale no. Pela no ka imi ana a loaa 
o Pamano. 

I aku o Pamano ia Keaka: "Aole au e launa me oe ke ola o Kaiuli, o Koolau, o 
Waipu, aia a pau lakou i ka make, alalia, launa kaua." Ia lohe ana o Keaka, hoouna ia 
na kanaka e hoa i umu, a-a, alalia kalua ia lakou a pau, o Kaiuli, o Koolau, o Waipu, a 
make lakou. Hui o Pamano me ka wahine me Keaka. 

Tradition of Kamapuaa. 


Kamapuaa's Exploits in Koolau. — Escape from Olopana at Kaliuwaa. — Cap- 
ture AT Waianae. — The Deposed Priest Lonoaohi Aids in Overthrow of 

KAMAPUAA had two forms, that of a human being and that of a hog/ His home 
was at Kaliuwaa,' in Kakianui, Koolauloa. Olopana^ was the king of Oahu at 
this time. It was Kamapuaa's custom to go and steal the chickens from Olo- 
pana's lands at Kapaka, at Punaluu, and at Kahana. In one night all the chickens in 
these different places would be taken. On one of these expeditions, just before daylight 
while on his way home he met Kawauhelemoa,* a supernatural being who had the form 
of a chicken, who enticed him on until he was discovered by the guards of Olopana. 
When Olopana heard that it was Kamapuaa that was robbing the hen roosts he sent 
word to all the people from Kahana to Kaluanui to go after Kamapuaa and bring him 
on their backs to his presence. The people who were sent on this mission numbered about 
eight hundred. When they came to Kamapuaa, they took him and bound him with 
ropes, then placed him on a pole'^ and carried him to Punaluu. When his grandmother, 
Kamaunuaniho, saw this, she called out in a chant composed in honor of Kamapuaa," as 

follows : 

Be on the watch, be on the watch 

When you give birth, O Hina, 

The eyes of the hog, 

They glance to the heaven, 

And glance to the mountain. 

The son of Hina is a hog with eight' eyes. 

By Hina art thou, 

'The Kumulipo creation myth states that a god, half 
hog, was born in the tifth era. This may have been the 
foundation for the story of tliis fabulous creature, Ka- 
mapuaa, wliose exploits led him to nearly all parts of 
the group, thereby becoming interwoven in many legends 
and local traditions of the islands. Fornander traces 
the tradition of this celebrity to the migratory period 
of the race, at about the eleventh century. Among those 
who arrived from "Kahiki" were the brothers Kahikiula 
and Olopana, who settled at Koolau, Oahu, where Olo- 
pana took Hina, the daughter of Aumu, to wife. 
Kamapuaa was the son of Hina by Kahikiula, and 
shows windward Oahu to have been his birthplace. At 
the end of a long life of marvelous exploits he is said 
to have departed for Kahiki. 

'Kaliuwaa (tlie canoe leak) falls, at the head of a 
ravine of precipitous cliffs near Punaluu, Koolauloa, 
Oahu, is indelibly interwoven in tradition with this demi- 

'This is not the Olopana connected with the history 
of Moikeha. Nor is it clear that Kamapuaa's uncle 

came from the Society Islands with which Moikeha and 
his relative are clearly identified. 

'Kazvaii-hclc-iiwa, chicken house dampness. 

"The usual method of carrying burdens, especially in 
long distances, was to sling it on a pole to be borne 
between two or more stalwarts, the ends of the pole 
on the shoulders of each, forward and rear. Kamapuaa 
in his hog form, according to practice, would have had 
his feet tied together and the pole passed between his 
legs and carried suspended. 

"Evidently a name song before his birth addressed to 
Hina, the mother. 

'This eight-eyed monster is further credited with 
eight feet. The epithet iiiakawalii (eight-eyed) is fre- 
quently applied in Hawaiian mythology to gods and 
chiefs, but is used also to indicate numerous, as on 
occasions of a person attacked by spearsmen letting 
their weapons fly thick and fast. Makawalu in the 
sense used here is all-seeing, wise. 

Kaao no Kamapuaa. 


Kamapuaa ma Koolau. — Mahuka mai a Olopana i Kaliuwaa. — Pio i Waianae. — 
KoKUA KE Kahuna Lonoaohi i ke Kipi Ana ia Olopana. 

ELUA ona ano, he kanaka, he puaa. O Kahuwaa kona wahi noho i Kaluanui, ma 
Koolauloa. O Olopana ke 'hi o ia wa, e noho ana ma Oahu nei. Kii o Kamapuaa 
i ka moa o na aina o Olopana, o Kapaka, o Punakiu, o Kahana, hookahi po ua 
pau loa ko laila mau moa. Kokoke e ao, loaa o Kawauhelemoa ia Kamapuaa. He moa 
kupua ia. Nana i hoowalewale, loaa o Kamapuaa i na kiai a Olopana. Lohe o Olopana 
o Kamapuaa ka mea i pau ai o ka moa, kuahaua ia na kanaka mai Kahana a Kaluanui, 
e kii ia Kamapuaa, e auamo mai i mua o Olopana. (Elua lau kanaka paha.) A hiki 
lakou i mua o Kamapuaa, lalau aku la ia ia hikiikii iho la a paa, kau i luna o ka manele, 
a auamo aku la, a hiki i Punaluu. Kahea mai o Kamaunuaniho ke kupunawahine, ma ka 

inoa o Kamapuaa : 

He miki, he miki, 

A i hanau mai oe e Hina, 

Ka maka o ka puaa, 

E lele ana i ke lani, 

E lele ana i ke kuahiwi, 

Ewalu maka o ke keiki puaa a Hina, 

Na Hina oe, 



Pomander Collection of Hawaiian Folk-lore. 

By Kahikiula,* 

By Kahikilei.* 

Thou art Lonoiki, 

Thou art Lononui.^ 

My eyes," my love, O Lono. 

Follow until thou liest on the altar of Olopana,'^ 

The altar of our king. 

This is your name, make answer. 

At the close of the chant Kaniapuaa grunted [hke a hog] although he was still on 
the back of the men. When the company arrived at Kahana, the tusks of Kaniapuaa 
went down on either side and the whole company of men were killed, with the exception 
of Makalii/' who was spared to carry the tidings to Olopana. This fellow ran to the 
presence of Olopana and told him how all the men had been destroyed excepting himself. 
Olopana then ordered the men from Kahana to the point of Kaoio, numbering about 
twelve hundred, to get ready to go and make war on Kamapuaa. When these men came 
to Kamapuaa he was again bound and placed on sticks and carried [to Olopana]. When 
Kamaunuaniho saw this she again chanted the name of Kamapuaa, saying: 

Thou art Hiwahiwa,^^ 

And that is Hamohamo,^^ 

The eye of the god 

That glances to heaven, 

Of Haki, One, 

Of Ane, the sun, 

The season of fruits, the heavenly season, 

When the heavens are covered with black clouds. 

Thou art the man 

That was born in the uplands of Kaliuwaa, 

Having eight feet. 

Having forty toes. 

The leaf of the Hiwa,^^ 

The ki,i« the white ki ; 

The white weakling. 

The white that is plump." 

Kakalanuhea, Kakalauela, 

The red, the blue. 

The black, the white face. 

The kukui,'** Kamaumau, Kahalauhaloa. 

'Father of Kamapuaa. By its connection here it may 
be inferred that Kahikilei was the father of Kahikiula. 

"Connecting him with the major god Lono, as (Lono- 
iki) small, and (Lononui) great Lono. 

'°Kuu maka, my eye, is used here in the sense of 
onohi, apple of the eye. 

"This is advisory to look to Kamaunuaniho for aid 
until he is placed on the altar; prophetic of his treat- 

""And I only am left alone to tell the tale" is 
familiar in Hawaiian story as it was in the tribulations 
of Job. Makalii was the sole survivor in all his en- 

"Hiwahiwa, a term of endearment; one greatly be- 

"Hamohanio, the office probably of Kamapuaa ; the 
hiwahiwa, as the eye of the god himself ; to penetrate. 

"Leaf of the Hiwa, lau o ka Hiwa, or offspring of 
Hiwa. Hiwa, a term given to an unblemished black pig 
for sacrifice. 

'°Ki {Cordylinc tcnninaUs), a plant of varied use in 
all households. 

"These three lines might be rendered as "The Ki of 
Kikea, the young sprout of the white stem." Either 
rendering is figurative. 

"Kukui, candle-nut tree {Alcuritcs moluccana). 

Legend of Kamapuaa. 317 

Na Kahikiiila, 

Na Kahikilei, 

O Lonoiki oe, 

O Lono nui oe, 

O kuu maka, o kuu aloha, e Lono e, 

Haina a moe i kuahu a Olopana ; 

A ko kakou alii, 

Kou inoa, e o mai. 

la wa nu o Kamapuaa i luna o ka auamo, hiki aku la lakou i Kahana, iho iho la na 

niho o Kamapuaa ma o a maanei, pau loa na kanaka. A koe o Makalii, i ahai lono e lohe 

ai o Olopana. Holo aku la ia a mua o Olopana, hai aku la i ka make o na kanaka ia 

Kamapuaa, a koe ia. Kena mai la o Olopana i na kanaka mai Kahana a ka lae o Kaoio, 

aneane ekolu lau kanaka ka nui, me ka makaukau no ke kaua me Kamapuaa. A hiki 

lakou, auamo ia Kamapuaa e like me mamua. Kahea hou o Kamaunuaniho, i ka inoa o 

Kamapuaa : 

O Hiwahiwa oe. 
O Hamohamo na, 
Ka niaka o ke akua 
Lele oili i ka lani, 
O Haki — one, 
O Ane — ka la, 
Kau hua, kau lani, 
Hookokohi ka lani, 

ke kanaka oe, 

1 hanau i uka o Kaliuwaa, 
Ewalu ka wawae. 

He kanaha ka manea, 

O ka lau o ka hiwa, 

O ke ki o ki kea, 

O ka nana kea, 

O ka ha hei kea, 

Kakalanuhea, Kakalauela, 

E ka ehu, e ka uli, 

E ka hiwa, e ka mahakea, 

Ke kukui, Kamaumau, Kahalauhaloa, 

^5x8 Fornandcr Collection of Hazvaiian Folk-lore. 

The matured shoot, the hard rock, 

The large foreigner'*' with the bright eyes, 

Thou Kama of hog excrement ; 

The cloud-shaped hog in the heaven. 

The hog bodies of Kama in the bush. 

Thou art Haunuu, Haulani, 


The shark, the large fish. 

Make a move, it is your name, respond. 

At this chant the hog gave a grunt up there on the packing sticks, whereupon the 
ropes became loosened. He then started and ate up all the men, with the exception of 
Makalii. Makalii then ran until he met Olopana and told him what the hog had done. 
When Olopana heard this he ordered all the people from Kaluanui to Kahuku to go and 
bring Kamapuaa to his presence. When the people came to Kamapuaa, they took him 
and bound him with ropes, put him on the packing sticks and proceeded on their way to 

When the grandmother of Kamapuaa, Kamaunuaniho, saw this she chanted as 

follows : 

Thou art Kanaiahuea, 

The god with the piercing eyes,^" 

The eyes that look to heaven. 

Watching over the island here. 

For the appearance of the rain from heaven, 

The place of hearing, way up above. 

Thou art Hiiaka at Puuokapolei.^' 

Thou art the god of Haia,^^ 

Thou art Haia, your name, respond. 

At this Kamapuaa again arose and began eating the men, all with the exception 
of Makalii, who ran to Olopana and told him all the things that had transpired. Upon 
hearing this Olopana again ordered all the men from Kahuku to Keahuopuaa, to go for 
Kamapuaa. When the men came up to Kamapuaa, they did the same as the others had 
done, tied him u]) and carried him this time as far as Kapaka, when Kamaunuaniho 

again chanted forth : 

The heaven belongs to Mumu, 

To Muahaaha, 

The maggot that crawls. 

To Niniole, 

The great seed. 

The tidings came by day, 

By the powers of the hog. 

By its tusks were they chewed, 

Made soft and fine 

"The expressions here are difficult to understand and "Hill of Kapolei, in the Ewa district, where Hiiaka 

must have a different meaning from what they pur- sojourned on her return from Kauai with Lohiau. 

port. Kamapuaa resembles her attitude on that occasion. 

'"Maka oioi is likely intended for ooi, a sharp, "The god of Haia and being Haia himself is difficult 

piercing eye. of interpretation. 

Legend of Kamapuaa. 319 

Ke ao 00, kea piwai, 

Ka haole nui maka alohilohi, 

E Kama lepo puaa, 

Ke ao puaa i ka lani, 

Na kino puaa o Kama i ka nahelehele, 

O Haunuu oe, o Haulani, 

O Kaalokuloku, 

Ka mano o ka ia nui, 

E ui, o ko inoa ia, e o mai. 

Ia wa, hu ua puaa nei i luna o ka manele, a pau iho la kaula i ka hemohenio. Ka 
ai aku la no ia i na kanaka a pau loa, a koe no o Makalii. Holo hou no o Makalii a loaa o 
Olopana, hai aku la i ka hana a ka puaa ia lakou. A lohe o Olopana kena ae la ia, o na 
kanaka a pau loa mai Kaluanui a Kahuku, e kiiia Kamapuaa e amo mai a hiki i mua o 
Olopana. A hiki na kanaka i mua o Kamapuaa, hikii iho la a paa, kau i luna o ka manele 
auamo aku la a Punaluu. 

Mele hou o Kamaunuaniho ke kupunawahine o Kamapuaa : 

O Kanaiahuea oe, 

ke 'kua maka oioi, 
Nana ka maka i ka lani, 
E kilo ana i ka moku nei, 

1 ka hiki ua lani, 

Ka puu e lono i ka haiuiu, 

O Hiiaka oe i Puuokapolei, 

Ke 'kua oe o Haia, 

O Haia oe, kou inoa ia e o mai. 

Ala hou o Kamapuaa, a ai i na kanaka, a koe no o Makalii. Holo aku la ia a hiki 
i mua o Olopana, hai aku la i keia mau mea a pau loa. Kena hou o Olopana i na kanaka 
mai Kahuku a Keahuopuaa. A hiki lakou i mua o Kamapuaa, hana no e like me kela poe 
mamua. Auamo aku la a hiki i Kapaka, kau hou o Kamaunuaniho i ke mele : 

Na Mumu ka lani, 

Na Muahaaha, 

Na ilo eu, 

Na Niniole, 

Na ka hua nui, 

O ke lono i ke ao, 

Na ka mana o ka puaa, 

Na kui, na nau, 

Na wali, na oka, 

320 Pomander Collection of Hawaiian Folk-lore. 

By Haapekupeku. 

The hog that roots up the land, 

Standing on the island of Kauai, 

On Oahu, making him appear as two. 

That is your name, make answer. 

At the close of this chanting by Kaniaunuaniho, Kamapuaa again destroyed all 
the men, with the exception of Makalii, who again ran to Olopana and reported to him 
all the things which Kamapuaa had done to them. At this, Olopana ordered all the 
men of the whole island of Oahu, the chiefs under him, the warriors, the common people, 
no one to remain behind, all were ordered to be armed for the battle, with their long 
spears, short spears, darts, ckibs, shark's teeth and wooden daggers ; all to be dressed in 
their feather cloaks and feather helmets and go and make war on Kamapuaa. 

While Olopana was making his preparations, word was carried ahead to Kama- 
puaa at Kaluanui. Upon hearing this Kamapuaa also made his preparations, and before 
the arrival of Olopana he was ready. 


Kaliuwaa is a very high clifif to look at. It is a cliff impossible to climb up, or to 
come down ; there is no way up or down this cliff and it is very high, being about two- 
thirds of a mile in height from its base to the highest point ; but it was against this cliff 
that Kamapuaa leaned to provide a way of escape for his parents, as also his older broth- 
ers, his grandmother and their servants with all their things. 

After everybody had reached the top of the cliff of Kaliuwaa, there was left be- 
hind Kamaunuaniho, the grandmother, for she disliked to climb u]) the back of her grand- 
son, Kamapuaa ; therefore he turned his back to the cliff and the grandmother climbed 
up along the teats of Kamapuaa until she reached the top of Kaliuwaa. In this way 
Kamaunuaniho got to the top of the clift' and was saved from the wrath of Olopana. 


When Olopana and his men arrived at Kaluanui, Kamapuaa was not to be found. 
Olopana then came searching for him along the cliffs of Koolau until he arrived at 
Kailua; and from this place to Maunalua, Wailupe, Waikiki, Ewa, and Waianae, where 
Olopana staid, for Kamapuaa was living at this place. After getting to the top of the 
cliff', Kamapuaa had come to Wahiawa and at this place he started farming. 

Olopana and his men settled at Waianae. In this stay of Olopana"' he could not 
proceed to the capture of Kamapuaa, because he had no advisory priest with him to 
direct him, to insure a victory over Kamapuaa, for Lonoaohi, who had been his priest 
since he became king of Oahu, was fastened with ropes and imprisoned until his death 
for some transgression before him, therefore he had been removed from his position as 
high priest. 

"Olopana began to feel out of his depth without an one who had held that position, caused him to halt on 

advisory priest to interpret to him the will of the gods. locating his wily opponent, for authoritative counsel on 

His lack of success since imprisoning Lonoaohi, the the coming conflict. 

Legend of Kaiiiapuaa. 321 

Na Haapekupeku. 

Na ka puaa eku aina, 

E ku nei i ka moku o Kauai, 

Oahu alua ia nei la, 

Kou inoa ia e o mai. 

A pau keia mele ana o Kamaunuaniho, ai hou o Kamapuaa e like me mamua i na 
kanaka a pau loa, a koe no o Makalii. Hele aku la ia a lohe o Olopana i keia mau mea 
a Kamapuaa. Alaila, kuahaua ae la ia i na kanaka a pau loa o Oahu nei. Na 'Hi ma- 
lalo ona, na koa, na makaainana, aohe kanaka e noho. Hele me ka makaukau, no ke 
kaua. Ka pololu, ka elau, ka ihe, ka newa, ka nihomano, ka pahoa, ka ahuula, ka mahiole, 
na mea make a pau loa. 

Ia Olopana e hoomakaukau ana i keia mau mea, hiki mua aku la ka lohe ia Kama- 
puaa ma Kaluanui. Nolaila, makaukau e iho la ia mamua o ko Olopana hiki ana. 


He pali kiekie loa o Kaliuwaa ke nana aku, he pali hiki ole ke pii aku i luna, a 
ke iho mai i lalo, aohe alanui e hiki ai, a he pali loihi no hoi ke nana aku, elua hapakolu 
o ka mile paha kona kiekie mai ka honua o lalo a hiki i ka welau o luna. A ma ia pali 
nihinihi o Kamapuaa i moe ai mai lalo ae a luna, i alanui e pakele ai na makua, na kai- 
kuaana, ke kupunawahine, na ohua a me na ukana o lakou. 

A pau loa na mea a pau i ka hiki i kma o ka pali o Kaliuwaa. Koe iho la o Ka- 
maunuaniho, ke kupunawahine i lalo, no ka mea, ua hookae ia i ka ])ii maluna o ka 
moopuna o Kamapuaa. Nolaila, huli ae la ke alo o Kamapuaa i luna, a ma ka waiu kona 
pii ana a hiki i luna o Kaliuwaa. Pela i hiki ai o Kamaunuaniho i luna a pakele i ka 
make a Olopana. 


A hiki o Olopana me kona poe kanaka ma Kaluanui, aohe o Kamapuaa. Nolaila, 
huli mai la o Olopana ma na pali Koolau a hiki i Kailua. A malaila ae a Maunalua, a 
Wailupe, a Waikiki, a Ewa, a Waianae, noho iho la o Olopana i laila, no ka mea, aia i 
laila o Kamapuaa. Hele mai la o Kamapuaa a Wahiawa noho i laila, mahiai. 

O Olopana hoi a me na kanaka ma Waianae kahi i noho ai. Ma keia noho ana a 
Olopana, aole hiki ia ia ke kii ia Kamapuaa no ke kahuna ole nana e hoakaka mai iaia 
i ka pono o ke kii ana a me ka lanakila maluna o Kamapuaa. No ka mea, ua paa o Lo- 
noaohi i ke kaula a hiki i kona make ana, oia ka Olopana kahuna i kona wa e noho alii 
ana no Oahu nei. A no kekahi hewa i loaa ia Lonoaohi i mua o Olopana, nolaila, ua pau 
kona noho kahuna ana. 

322 Foniaiidcr Collection of Hawaiian Folk-lore. 


Malae was [the name of ] the high priest who was summoned by Olopana; he 
belonged to Kauai. When he arrived at Waianae and met Olopana in his capacity as 
priest he said to Olopana : "My lord and king, your opponent Kamapuaa has the char- 
acter of a god ; you will never be able to overcome him ; and you will not live if you fight 
him in a regular battle. There is but one way for you to deal with your opponent where- 
by you will overcome him, and it is this : Get a pig, a piece of awa, a chicken, a fish, a 
man and a banana all having the word or letters lau," 1-a-u ; then take these things and 
lay them before Kamapuaa. These things if ofl:'ered him as a sacrifice will remove his 
strength and he will become as one very weak." 

Olopana then followed out the instructions of Malae and prepared all the dififerent 
things ordered by the priest. After the things were ready Olojiana and his men pro- 
ceeded to the place where Kamapuaa was living. When Olopana found Kamapuaa the 
things were laid at the. feet of Kamapuaa as directed by the priest. Upon doing this it 
was seen that the strength of Kamapuaa left him and he became weak and feeble. The 
men then took hold of Kamapuaa and dragged him to Pahoa, a place in Waianae, and it 
is known by this name to this day. When they arrived at this place Olopana became 
very tired from the excitement and hard work and returned to his house, leaving his 
men to bring Kamapuaa along. 

Relating to Lonoaohi the Priest. 

LoNOAOHi was bound and fastened to a post in the center of a certain house. Be- 
fore this Olopana had expressed his intention to sacrifice him with Kamapuaa on the 
altar of the temple. 

Being gifted with all the power to tell the future and so on, the high priest Lo- 
noaohi was able to know the intention of the me'n who had Kamapuaa in charge, which 
was this: When the men and Kamapuaa arrived at Pahoa [and Olopana had departed 
for home], the men sought instruments with which to cut the pig [Kamapuaa] open, 
and let the insides be taken out so as to make the carrying much easier. Lonoaohi knew 
that if Kamapuaa was killed he wovild be killed also. He therefore directed his sons, 
Kapuaaolomea and Kapuaahiwa,^^ to go to the assistance of Kamapuaa, saying: "You 
two go to the men and tell them that the king has sent word by you not to cut the hog 
open. Let it be as it is till reaching the altar, or the king's victim will be spoiled. There 
will be all the rest of this day and night until tomorrow ; by that time the sacrifice of 
the king will surely get spoiled. Furthermore, the king has said, that the hog must not 
be dragged, for his skin will get cut and injured. It must be carried on the sticks and 

"It is difficult to arrive at a clear meaning of the tity, 4CX), which would be natural in connection with 

word lau to these several offerings to propitiate the idolatrous offerings, though even in such a case it is 

demigod Kamapuaa. The adjective lau following the untenable that Olopana should augment his opponent's 

noun gives it a qualifying character readily understood forces with men to this extent, if at all. 

in some things but not in all, as for instance : referring :»The names of these two sons of the priest signify, 

to the pig the term kuniu lau, a sow, would apply, and the striped hog Kapuaaolomea, and the sacred black 

the fish, ia, might be the lauhau. Had the adjective „;„ Kapuaahiwa. 
preceded the noun the word would then indicate quan- 

Legend of Kmnapuaa. 323 


Oia ke kahuna i kii ia ai nia ke kauoha a Olopana i Kauai. I kona hiki ana i 
Waianae a launa me Olopana, olelo aku ia ia Olopana ma kona ano kahuna: "E kuu 
haku, e ke 'lii e ! O ko hoa paio o Kamapuaa, he 'kua ke ano, aole e make ia oe, aole hoi 
oe e ola ke hele aku e kaua maoli. Eia ka pono ia oe e hana aku ai i ko hoa paio, a pela 
oe e lanakila ai. I puaa lau, i awa lau, i moa lau, i ia lau, i kanaka lau, i maia lau. O 
keia mau mea a pan loa e hana oe peia, alaila, lawe aku a mua ona hahau aku. O kona 
nawaliwali no ia, alaila, pau ka ikaika." 

Ma keia olelo a Malae ke kahuna, i hooko iho ai o Olopana. A makaukau keia 
mau mea, pii aku la ia me na kanaka a loaa o Kamapuaa, hahau aku la o Olopana i na mea 
a ke kahuna i olelo ai. 

Mahope o ka hahau ana a Olopana, nawaliwali loa o Kamapuaa a palupalu loa iho 
la. Ia wa, alako ia o Kamapuaa e na kanaka a hiki i Pahoa (he aina iai ma Waianae a 
hiki i keia la). Ilaila, maluhiluhi o Olopana a haalele ia Kamapuaa, a hoi aku la i ka 
hale. Koe iho la o na kanaka e kauo ana ia Kamapuaa. 



Ua paa o Lonoaohi i ka pou a manu. (He pou no i waena o ka hale.) Ua paa 
hoi ko Olopana manao e kau pu me Kamapuaa i luna o ka heiau. 

Ua ike o Lonoaohi ma kona aoao kahuna, i ko na kanaka manao e hana aku ai 
ia Kamapuaa, oia keia. I ka hiki ana o na kanaka a me Kamapuaa i Pahoa, hele aku 
la na kanaka e imi i pahoa, i mea kaha i ka opu o ka puaa, i pau ka naau a me ka loko, 
alaila mama ke amo ia Kamapuaa. Manao o Lonoaohi, o make o Kamapuaa, a o make 
no hoi lakou. Nolaila, hoouna i na keiki ana, ia Kapuaaolomea, a me Kapuaahiwa, e 
hele e olelo aku i na kanaka. Wahi a Lonoaohi i na keiki : "E hele olua a na kanaka, 
olelo aku olua penei : E ! i mai nei ke 'lii aole make kaha ka opu o ka puaa. Pela no a 
hiki i ka lele, e ino auanei ka heana a ke 'lii. He mau keia la, a po, o ka po auanei a ao, 
inoino loa ka heana a ke "lii. Eia hoi kekahi, ua olelo mai nei ke 'Hi, aohe make alako i 

Memoirs B. P. B. Museum, Vol. V. — 'i\. 

324 Foniamicr Collection of Hazvaiian Folk-lore. 

when tlie men get tired put the hog on the ground tliat the men may rest. Tell them 
that this is the wish of the king. This will be the only way of saving your master. If 
he lives we will all live; but if he dies we will all die." 

When the two came up to the men at Pahoa,"" they found them sharpening their 
wooden daggers and getting ready to cut Kamapuaa open. The sons of Lonoaohi then 
spoke to the men using the words told them by their father. When the men heard this 
they gave up their daggers. It was because of this fact that this place was called Pahoa 
and it is so known to this day. The men therefore carefully carried Kamapuaa and 
placed him in the temple. 

That night Lonoaohi slept at the post to which he was tied, his sons with him, 
while the guards kept watch around the house; and Kamapuaa slept in the temple, with 
his guards. Late that night when the Milky Way could be plainly seen, Lonoaohi was 
awakened by his god. Lonoaohi then on bended knees invoked his divine help and at 
the close of his prayer the ropes which held him fell from his body and he rose and 
walked out of the house, where he found the guards all asleep. When he arrived at the 
place where Kamapuaa was held bound, he found that his guards had also fallen asleep 
and no one was watching. Lonoaohi then placed his hand along the nostrils of Kama- 
puaa and found that he was still breathing; he was not dead. Lonoaohi then said: 
"Saved. I thought that you were dead, but I see that you are not. These bones will 
now be cared for." After a while he again said to Kamapuaa: "Say, I want the wai 
lands of Oahu." Kamapuaa answered: "Hu." The meaning of the request was this: 
that Lonoaohi was to get the lands containing the word or letters w-a-i, such as, Waia- 
nae, W^aialua and so on. Lonoaohi was aware, through his great powers, that Olopana 
was to be killed in the contest that was yet to come, and that Kamapuaa would come in 
possession of Oahu. This was the reason he made this request. After this meeting be- 
tween Lonoaohi and Kamapuaa, the priest returned to his i^lace and sat down and for 
the rest of the night confined himself to praying to his god, for at daylight the next 
morning he was to be placed on the altar with Kama])uaa. 

When the crowing of the cocks became general, that early morning, Olopana and 
the priest Malae came to begin the ceremonies generally performed before human sacri- 
fices were to be offered; this was, to prepare for the offering of the two prisoners. 
While the two were a])proaching the steps leading to the altar, Kamapuaa was unwound 
and placed on the anuu." Behold he was above Olopana and the priest. At this par- 
ticular time, as the two were facing each other, both naked, reciting the prayer, and 
while in the midst of it, Kamapuaa opened his eyes wide, when he was seen by Malae and 
Olopana, standing above them. At sight of him they became possessed of a great fear, 
so much so that they could not run. Kamapuaa then, while on the platform, prayed, 
invoking his several supernatural bodies and all his gods to come to his aid. At the close 
of the prayer the outside of the temple was filled with the gods and hogs. Kamapuaa then 
called out to the priest, Lonoaohi, saying: 

^'Pahoa is at the head of the Waianae valley wherein "'Anuu. This was the second or middle floor of the 

is situated the sugar mill of the Waianae Co., the shore kapa covered structure of three platforms of a heiau, 

section of which is Pokai, pronounced Po-ka-i. whereon the priest usually stood wliile conducting tem- 

ple services. The higher space, termed mamao, was 
reserved for the king and high priest only. 

Legend of Kamapuaa. 325 

lalo, o poholehole a inoino ka ili i ke alako ia. E auamo i luna o ka manele, a kaumaha, 
alaila, kuu i lalo, hoomaha, pela mai nei ke 'Hi. No ka mea, pela e ola ai ko olua haku. 
Ina ola ia, ola kakou, ina make ia, make kakou." 

A hiki laua i mua o na kanaka ma Pahoa, e hookala ana na pahoa, e makaukau 
ana e kaha i ka opii o Kamapuaa. Hai aku la laua i na olelo a Lonoaohi i na kanaka 
a pan loa, a lohe lakou, haalele i na pahoa. (Nolaila, ka inoa o ia aina a hiki i keia la o 
Pahoa. ) Lawe maikai ia aku la o Kamapuaa a hiki i ka heiau e kau ai. 

Ia po ana iho, moe iho la o Lonoaohi ma kona wahi me na keiki, me ka paa o 
waho i ke kiai ia. O Kamapuaa hoi me kona kiai ia. I ke kau o ke aumoe, i ka huli 
ana o ka ia, puoho o Lonoaohi ma ka hoala o kona akua. Kukuli aku la me ka hoomana 
i ke 'kua, a pau ka hoomana ana, hemo aku la ke kaula mai kona kino aku, ala ae la ia 
a hele aku la, ua moe na kiai. A hiki aku la ia ma ko Kamapuaa wahi e paa nei, ua moe 
no hoi na kiai, aohe ala. Halalo iho la o Lonoaohi ma ka ihu o Kamapuaa, e hanu ana 
no, aole i make. I iho la o Lonoaohi, "Ola! Ua kuhi au ua make loa oe, aole ka! Akahi 
a ola keia mau iwi." Olelo iho o Lonoaohi ia Kamapuaa: "E! ona wai ko'u o Oahu 
nei." Hu ae o Kamapuaa: "Hu." Eia ke ano o ia huaolelo. O na aina i pili ka inoa 
ika wai, e like me neia. Waianae, Waialua, a pela aku. Ua nviopopo ia Lonoaohi ma 
kona ike e make ana o Olopana, a e lilo ana o Oahu nei no Kamapuaa, oia ke kumu o Lo- 
noaohi i noi ai. A pau ka launa ana o Lonoaohi me Kamapuaa, hoi aku la o Lonoaohi 
a kona wahi noho iho la. Hookahi ana hana o ka pule i kona akua. No ka mea, a ao 
ae kau laua i ka lele me Kamapuaa. 

A olowalu ka moa o ke kakahiaka nui, hele mai la o Olopana me ka kahvma o Ma- 
ke, e kai ka aha a maikai, no ke kau ana o ke kanaka i ka lele ke ao ae. Ia laua e hele 
mai ana e hiki i ka anuu o ka lele, oili aku la o Kamapuaa a kau i luna o ka anuu. Nana 
iho la, maluna iho ia Olopana ma me ke kahuna. Ia Olopana me ke kahuna e huli alo 
ana, me ke olohelohe o ke kino, e kai ana, a e pule ana, aole i amama, ia wa hoaa o Kama- 
puaa i na maka. Ike o Malae a me Olopana ia Kamapuaa e ku ana i luna, puni laua i 
ka makau a me ke eehia nui, aole hiki ke holo. Alaila, pule o Kamapuaa i luna o ka 
anuu, e kahea ana i na kino a pau loa ona, a me na akua a pau. Alaila puni o waho i na 
'kua me na puaa. Kahea aku o Kamapuaa i ke kahuna ia Lonoaohi. 

326 Pomander Collection of Hazvaiian Folk-lore. 

Say, Lonoaohi, 

Place the rocks on the side of the umu, 

Place them here and there. 

At this call Lonoaohi came out of the house where he was held, and stood up a 
flag; a sign that those who came under its protection would be saved from death. Shortly 
after this the slaughter began and everybody was killed by Kamapuaa, excepting Makalii, 
who ran and got in between the legs of Kamaunuaniho. This was how Olopana was 
killed by Kamapuaa, and how Oahu came into his possession. 


Relating to the Battle Between Kamapuaa and Lonokaeho. — The Second Bat- 
tle. — Battle Between Kamapuaa and Kuilioloa. 

Kahiki'* was the land in which Lonokaeho lived, and he was king of one side of 
the island while Kowea was the king on the other. These two kings were at war with 
each other all the time and battles were fought every day. Kowea was the father-in-law 
of Kamapuaa, for Kamapuaa, upon his arrival in Kahiki, took the daughters of Kowea 
to be his wives. One day Kamapuaa said to Kowea: "I am going to meet Lonokaeho 
in battle and I want you to watch the fire when it is lit. If the smoke rises and leans 
toward the sea,^" I have killed Lonokaeho; but if the smoke should lean toward the up- 
land, then I have been killed by him." That night Kamapuaa slept till daylight the next 
morning, when he arose and proceeded to the place where Lonokaeho was living. He 
arrived before Lonokaeho was up, so he called out : 

Ye Kahiki, sleep on ! 

Ye Kahiki, sleep on ! 

Ye Kahiki, sleep on ! 

Ye Kahiki, awake, ^° 

Ye Kahiki, awake, 

Gird on the loin cloth, 

Partake of the food. 

Let the hand seize the club, 

Strike the head'" shedding many tears. 

Give the land. 

The isle shall be possessed by Kowea,'^ 

The whole of Kahiki, yes, the whole. 

When Lonokaeho heard the call of Kamapuaa, he made reply : "Is the giving away 
of my land any of your rights? Where are you from? Why don't you come and meet 
me face to face and then let us fight? If I am killed then my land shall be taken away 

"'This may or may not refer to Tahiti. "Strike at the head, the ruler, whose overthrow will 

='Smoke was the almost universal telltale, by its direc- cause many tears to flow through the loss of land. 

tion, of the result of conflicts in Hawaiian tradition. "Kowea and Koea, referred to later, is probably the 

"In this chant Kamapuaa arouses his opponent to same chief. 

prepare for the conflict, confident of his own ultimate 


Legend of Kamapuaa. 327 

E Lonoaohi e ! 
Kaupale ka iimi, 
Ohi aku ohi mai. 

la wa, oili ae la o Lonoaohi a waho kukulu i ka lepa. O ka poe i komo maloko o 
ka lepa, pakele i ka make. Mahope o laila, ache ahailono hookahi i pakele aku ia Kama- 
puaa, o Makalii. No kona komo ana maloko o na uha o Kaniaunuaniho. Pela ka make 
ana o Olopana ia Kamapuaa, a pela no hoi i lilo ai o Oahu nei ia Kamapuaa. 



Kamapuaa me Kuilioloa. 

O Kahiki ka aina o Lonokaeho, ke 'lii ma kekahi aoao, a o Kowea ma kekahi aoao. 
He mau alii paonioni laua o ka noho ana, he kaua ma waena o laua i na la a pau loa. O 
Kowea hoi ko Kamapuaa makuahunovvai, nana ka Kamapuaa wahine i kona hiki ana i 
laila. I aku o Kamapuaa ia Kowea: "Ke hele nei au e kaua me Lonokaeho. E nana oe 
i ke ahi ke a. I pii ka uwahi i luna a moe i kai, ua make o Lonokaeho ia'u. Aka i pii 
ka uwahi a moe i uka ua make au ia Lonokaeho." Ia po, moe iho la o Kamapuaa a ao, 
hele aku la ia a hiki i kahi o Lonokaeho e noho ana. Aole i ala ka hiamoe, kahea iho o 

Kamapuaa : 

E moe e Kahiki e ! 

E moe e Kahiki e ! 

E moe e Kahiki e ! 

E ala e Kahiki e, 

E ala e Kahiki e, 

E hume ka malo, 

E ai ka ai, 

E hopu ka lima i ka laau 

Haua a pa i ke poo waimaka nui 

Haawi ka aina, 

Lilo ka moku ia Kowea 

Puni o Kahiki e ! puni. 

A lohe o Lonokaeho i keia leo o Kamapuaa, olelo mai la ia : "la oe ka haawi o ko'u 
aina e na kanaka? Nohea oe? Kai no o ka hele mai a kokoke, he alo he alo, hakaka ana 

328 Fornandcr Collection of Hazvaiian Folk-lore. 

from me." Kamapuaa consented to this, saying: "Yes." Kamapuaa then approached 
nearer to Lonokaeho and when he was up to him, Lonokaeho showed Kamapuaa his 
method of attack. 


Lonokaeho had eight foreheads which were very sharp and could come down Hke 
so many axes. These foreheads were up in the heaven called Kuanuenue and Leleianaha. 
Lonokaeho had entertained the idea that at sight of his foreheads Kamapuaa would be 
frightened away, but instead of showing fear Kamapuaa called out to his gods by their 

names, as follows : 

The small god is mine, 

The large god is mine, 

The long god is mine. 

The short god is mine, 

The god that smacks the lips is mine. 

The god that whispers is mine, 

Kookoona is ahead. 

The awa drinker of Kanaloa is ahead. 

Here is Opuaanuenue,^' 

Whose sound reaches heaven, 

It is carried here and there, 

Along the lehua grove. 

Dig it up, fence it up. 

O that sky, O this sky. 

The sky up above. 

The sky in the heaven. 

The folding of it is his, 

The wide leaf is sacred, 

Roll it up, 

Dry it out. 

The small night, 

The large night, 

The long night. 

The short night, 

The night with the sun that has passed. 

The small cloud is here. 

The large cloud is here, 

The long cloud is here. 

The short cloud is here. 

The cloud stands close to heaven. 

The assembly of gods,^* 

Make offerings to the god, 

Of Kahaka, of Keluea, 

Of Kulia who is at war, 




The god with the piercing eyes, 

"Opuaanuenue, literally "a rainbow cloud," probably "The pukiii or assembly of lesser deities make offer- 

refers to Lonokaeho the chief, his opponent. ings to the supreme god. 

Legend of Kaiiiapuaa. 329 

a make au, alalia lilo ka aina." Ae aku o Kamapuaa: "Ae." Hele aku la o Kamapuaa 
a kokoke i o Lonokaeho la. la wa, hoike mai o Lonokaeho i kana make ia Kamapuaa. 


Ewalu lae o Lonokaeho, he man lae oi ke ooki iho, aia i lima i ka lani. O Kua- 
nuenue, o Leleianaha. Oia ka inoa o na lae, e manao ana e makau o Kamapuaa. Ma- 
hope iho o ka hoike ana o Lonokaeho i na lale ona ia Kamapuaa, helu aku o Kamapuaa i 
na inoa o na akua ona. Penei : 

No'u ke akua iki. 

No'u ke akua nui. 

No'u ke akua loa. 

No'u ke akua poke. 

No'u ke akua muki. 

No'u ke 'kua hawanawana. 

Oi Kookoona, 

Oi ha inu awa a Kanaloa. 

Eia o Opua anuenue. 

Koha i ka lani. 

Maewa keia. 

Ma ka lehua. 

Eliua — e paia. 

E kela lewa, e keia lewa. 

E ka lewa nuu, 

E ka lewa lani. 

Ka opi kana. 

Ihiihi lauakea, 


O nan paka, 

Ka poiki. 

Ka ponui. 

Ka po loa, 

Ka po poko, 

Ka po i au wale ka la, 

Ku ke ao iki, 

Ku ke ao nui, 

Ku ke ao loa. 

Ku ke ao poko. 

Ku ke ao a mihaniiha i ka lani. 

Ka pukui o kea 'kua. 

Kaumaha ai na ke 'kua. 

O Kahaka, o Keluea. 

O Kulia i ke kaua, 

O Lonomakaihe, 

O Kanaiahuea, 

O Kepolohaina. 

O ke 'kua maka oioi. 

330 Fornander Collection of Hazvaiiaii folk-lore. 





The gods with the body, 

Of the head, 

Hoeii, Hoomalana,^'* 

The piece of the head, the head scalped." 

Of the ear, 

The ear wax, [affects] the hearing, 


Of the grinders, 

The yellow grinders, 

The unclean grinders. 

Of the buttocks. 

Of palala,^« 


Of the knee. 

Out of joint, misstep. 

The back, the feet. 

For fleetness. 

There were the forty thousand gods, 

The abode of the gods, 

The creaking, 

The cracking, 


Of kole the laughter. 

When Kamapuaa ceased calling for his gods, he and Lonokaeho began a hand to 
hand fight. Lonokaeho then let his eight foreheads" fall on Kamapuaa, thinking they 
would chop him to death. When Kamapuaa saw the foreheads coming down to strike 
him, he called out to his gods, Kuliaikekaua and others, to turn the foreheads of Lono- 
kaeho [from him] and let them strike on the lava rocks, which call was obeyed and the 
foreheads came down on the lava rocks where they kept striking until they were made 
dull; furthermore, after a time the foreheads were unable to get up again to resume 
their former place, because they were held down by the power of Kuliaikekaua and the 
others. At this time Kamapuaa requested of his supernatural bodies to grow over the 
foreheads of Lonokaeho, and at once the piiaakukui, pnaauhaloa and puaauiaumau" be- 
gan to grow all over the eight foreheads, thus removing all the power and strength from 
Lonokaeho. After this the two fought with their human forms, until Kamapuaa re- 
quested of his hog forms to eat up Lonokaeho and all his men. In this way was Lono- 
kaeho killed by Kamapuaa. 

''These are gods affecting one's physical and mental puaa's love-making god, hence the controling spirit over 

powers in the sense of Keaumiki and Keauka being re- his physical powers enumerated, 
ferred to at times as gods of the tides, ebb and flow. "Palala, indicating gifts, a feast, tax, etc. 

Ohumuhumu, conspiracy; Hawanawana, whispering; "Kumahumahukole, an epithet of sarcasm applied to 

Kanikawi, sharp sound ; Kanikawa, loud sound. j^j^ opponent ; creaking and crackling, referring to his 

"Hocu, to excite or encourage. Hoomalana, to throw boastings, 
^^^y- "Kamapuaa here meets a foe with eight foreheads. 

"Poo i lolea, a head that is scalped, is something .^g^^j^ ^^^j^ ^■^^^ ^^^g showing Kamapuaa relation- 
unusual m Hawanan story, an unknown custom. ^ ^^jp ^^^ ^_^„^j ,p [^jj. ^j^^ ^^ h?,Mmg supernatural 

'"Lonbikiaweawealoha is shown later to be Kama- power. 

Legend of Kamapiiaa. 331 

O Ohumuhumu, 

O Hawanawana. 

O Kanikawi, 

O Kanikawa, 

Na akua i ke kino 

Ko ke poo — 

O Hoeu, e Hoomalana, 

O apana poo, o poo i lolea. 

Ko ka pepeiao. 

O kokuli, o ke lono, 

O Lonoikiaweawealoha. 

Ko ke kui. 

O Kui lena. 

O Kui pilo. 

Ko ka lemu. 

O Palala, 

O Pipikauanana. 

No ke kuli. 

O Poloke, o Kapeke. 

Ke kua — ka wawae, 

O Mama. 

Ilaila kini akua, 

Ka lua o ke 'kua, 

Ka uuina, 

O paapaaina, 

O Kumahumahukole, 

O kole ka aka. 

A hooki o Kamapuaa i kana kahea ana i na akua, ia wa laua i kaua ai me Lono- 
kaeho. Hookuu iho o Lonokaeho i na lae ewalu i luna o Kamapuaa, i mea e make ai o 
Kamapuaa. A ike o Kamapuaa i na lae e iho iho ana. Kahea aku o Kamapuaa i na akua 
ona, ia Kuhaikekaua ma : "E Kuhaikekaua ma, hoohuli ia ae na lae o Lonokaeho i ka 
pahoehoe." Ilaila kahi o na lae i noke ia ai a kumumu, eia hoi kekahi. Mahope o laila, 
aole hiki i na lae ke ala hou a pii i luna e like me mamua. No ka mea, ua paa loa ma ka 
mana o Kuhaikekaua ma. Ia wa, nonoi o Kamapuaa i na kino ona e ulu maluna o na lae 
ewalu o Lonokaeho. Oia ka puaa kukui, ka puaa uha loa, ka puaa maumau. Ulu ae la 
keia mau mea a hiki i luna o na lae ewalu, pau ae la ko Lonokaeho mana a me ka ikaika. 
Hakaka iho la laua me na kino maoli. Kena aku ana o Kamapuaa i na kino puaa, e ai 
ia Lonokaeho a me na kanaka a pau loa, pela i make ai o Lonokaeho ia Kamapuaa. 

332 Fornandcr Collection of Hawaiian Folk-lore. 


After the conquest of Kahiki by Kamapuaa, he left his father-in-law, Kowea, in 
charge of the country, while he went on his way to meet Kuilioloa. 

Kuilioloa was a dog" which had a human body and had also supernatural powers. 
He was a great soldier and a famous warrior. He was the strongest man in his coun- 
try and no one was found who would face him. 

Before Kamapuaa met Kuilioloa, Kamapuaa had met his two wives, and it was 
by these women that Kamapuaa was informed of their husband being a dog, and how 
they feared Kuilioloa. Because of their fear they requested of Kamapuaa to kill their 
husband and in that way free them from him ; and for this service the two were willing 
to become the wives of Kamapuaa should he succeed in killing Kuilioloa. 

After this conversation between them, Kuilioloa came home, and upon seeing 
Kamapuaa his countenance became changed, his hair stood n\i, his upper jaw went up and 
his lower jaw came down and his teeth were exposed. When Kamapuaa saw the fea- 
tures of Kuilioloa, he chanted the following mele: 

Bristling up, yes. 

Bristling up. 

He seems mad, yes. 

He seems mad. 

The toes are scratching, 

The tail is twisting, 

The eyes are threatening. 

The teeth are exposed, 

Ready to bite. 

I am bitten, 

I am bitten. 

That is from you the dog, 

Death is from me the hog. 

After this Kamapuaa called for his supernatural hog bodies, the weeds," kukui, 
the amaiimaii, the tihaloa, to hold open the mouth of Kuilioloa, that it could not bite. The 
hogs then entered the mouth of Kuilioloa and ate his inwards until he was killed. 


The Fourth Battle, Between Kamapuaa and Peee. 

Kamapuaa sailed for Hawaii and in due course of time landed in Puna ; then he 
proceeded to Kilauea, where Pele*'' and her sisters and brothers were living. When 
Kamapuaa arrived at Kilauea he went and stood on a point of land called Akanikolea, 
looking down into the pit, a place kapued by Pele for her own use. It was on this point 

"A case of dog-man against hog-man power. While "Mostly grass, shrubs and weeds with which to clog 

Kamapuaa is the lone representative of the swine tribe the dog's mouth. 

in the list of Hawaiian demigods there are several "Pelc, goddess of the volcano, and her Hiiaka sisters, 

legends which seek to immortalize the dog with super- of which there were eight, and five brothers, who pre- 

natural powers. sided over the destiny of Kilauea. 

Legend of Kamapuaa. 333 


Haalele o Kamapuaa i ka aina me kona makuahunowai me Kowea, hele aku la ia 
a loaa o Kuilioloa. 

No Kuilioloa. He ilio ia, he ano kanaka a he ano akua. He kupu a he koa no hoi 
no kona aina, aohe mea pakele ia ia i ka make. 

Mamua ae o ko Kamapuaa launa ana me Kuilioloa, ua hiki o Kamapuaa a launa 
me na wahine elua a Kuilioloa, a na laua i olelo mai ia Kamapua he ilio ka laua kane, a 
he makau ko laua no Kuilioloa, a nolaila laua i olelo mai ai ia Kamapuaa e pepehi a 
make, i pakele laua, a e lilo laua i mau wahine na Kamapuaa ke make o Kuilioloa. 

Mahope o keia kamailio ana o lakou, hoi mai la o Kuilioloa, a hiki, he ano okoa ka 
helehelena ke ike aku, okala ka hulu, wehe ke a luna, me ke a lalo, keke na niho kiei i 
waho. A ike o Kamapuaa i keia mau helehelena o Kuilioloa, oli aku la ia ma ke niele : 

Kunahilii e — 


Alio hului e, 

Ano huhu. 

Helu ka manea, 

Will ka luielo, 

Aa ka maka, 

Keke hoi ka niho, 

Aneane nanahu mai, 

Moku ail la, 

Moku au la. 

Nail hoi na ka ilio, 

Na'u hoi na ka piiaa make. 

Ia wa kahea o Kamapviaa i na kino puaa ona, i ka nahelehele, i ke kukui, ke amau- 
mau, ka uhaloa. Koo ia ka waha o Kuilioloa, aole hiki ke nahu iho. Komo ke kino 
puaa o ia nei i loko e ai, a make iho la o Kuilioloa. 


Kaua Eh a A Kamapuaa me Pele. 

Hold mai la o Kamapuaa i Hawaii nei a pae ma Puna, pii aku la ia a hiki i Ki- 
lauea. Malaila, o Pele me kona mau kaikaina, a me na kaikunane. O kahi a Kamapuaa i 
ku ai i luna o Kilauea, o Akanikolea, he wahi kapu loa ia no Pele. Ma laila oia i ku ai a 
nana i ka lua, e noho ana na Hiiaka. Oia o Hiiaka, Hiiakaikapuaaneane, Hiiakaika- 

334 Fornandcr Collection of Hawaiian Folk-lore. 

that Kaniapuaa made his stand and looked down into the pit, where he saw the Hiiakas. 
They were Hiiaka, Hiiakaikapuaaneane and Hiiakaikapoliopele, the sisters of Pele, sit- 
ting there below on the floor of the pit of Kilauea stringing leis. When Kamapuaa saw 
them, he chanted these words : 

On the heights of Puuonioni 

The company of women sat, 

On the heights of Wahinekapu 

On the peak of Kilauea. 

Where sat Papalauahi, 

For Pele throws her flames in Puna. 

For the lowlands at Malama are covered with sands, 

Keeping watch over them. Aloha. 

When Kamapuaa was thus chanting Pele heard it all, but she pretended other- 
wise. She then rolled herself in a cloak made of mats and laid down by the edge of the 
fire. She knew all the time that it was Kamapuaa that was chanting up there on Akani- 
kolea. Kamapuaa after a pause chanted again: 

It is from Puna that I have come 

And I have seen the women gathering^" noni, 

Scratching nonij 

Pounding noni, 

Marking with noni,*' 

Kapunaiki the long man, 

It was a long way for him to travel. 

He was lame, 

He was stiff. 

Arise. My greetings to you. 

Pele then made answer from the bottom of Halemaumau: "I would get up if you 
were a man; but being a hog I will not get up." The reason why Pele made this reply 
was because Kamapuaa had teased her as the woman who \vas pounding noni. The real 
meaning being that Pele had red eyes. This was the real meaning of the chant of Ka- 

After this chant Kamapuaa asked of his gods : "Say, didn't she recognize me, for 
she said that I was a hog?" The gods replied : "Chant again." Kamapuaa then chanted : 

By Makalii'" the leaves of Puna were made bitter. 

The waters went by above Kapapala. 

The heavy rains fell at Hilo, 

In Hilo and Puna the rains fell. 

O Pele, let us make our abode there, 

And string the lehua at Hopoe.*^ 

"While digging would be a correct rendition for kohi, as a dye-plant, and possessing also certain medicinal 

it does not apply to a fruit that is gathered from the properties, 

branches of the tree, not dug from the ground. "Makalii, in this case the winter season, causing rank 

♦•Noni (Morinda citH folia), an insipid fruit that was growth of all plants, 

used only in times of great scarcity of food ; cultivated "Hopoe was said to be a woman that was turned into 

stone by Pele in a fit of jealous anger. 

Legend of Kamapuaa. 335 

poliopele o ko Pele mau kaikaina ia. E kui lei ana lakou i lalo o Kilauea. Oli aku la o 

Kamapuaa penei: 

A ka luna i Puuonioni, 

Noho ke anaina a ka wahine, 

I ka luna o Wahinekapvi, 

He oioina Kilauea, 

He noho ana o Papalauahi, 

Ke lauahi wale la no o Pele ia Puna. 

Ua one a kai o Malama, 

E malama ana e, aloha. 

Ma keia oli ana o Kamapuaa, ua lohe no o Pele, a he hookuli okoa iho no. Owili 
ae la i ka ahu moena a moe iho la ma ke kae o ke kapuahi, me ka ike no, o Kamapuaa 
keia e ku nei i luna o Akanikolea. Oli aku la o Kamapuaa : 

Mai Puna hoi an i hele mai nei, 

Ua ike mai nei hoi au i na wahine kohi noni, 

Wauwau noni, 

Pakuikui noni, 

Kakau noni, 

Kapunaiki kanaka loa, 

Ka loa o kanaka, i ka hele ana, 
Make i ka oopa, 

1 ka maloeloe, 
E ala, aloha e ! 

Olelo mai o Pele i lalo o Halemaumau : "He ala aku ka hoi ke kanaka, o ka puaa 
ka la, oia ka mea e ala aku ai." O ke kumu o keia olelo a Pele, o keia olelo henehene 
kuamuamu a Kamapuaa i na wahine kui noni. O ke ano o ia, no ka makole o Pele, no- 
laila keia olelo a Kamapuaa. 

I aku o Kamapuaa i na 'kua: "Ea! ua ike ia mai la paha wau, ke olelo mai la, he 
puaa ka wau." Olelo mai na akua: "Oli ia aku." 

Ia Makalii lau awaawa o Puna, 

Hala ka wai mauka o Kapapala, 

Lani pili o Hilo — e, 

I Hilo, i Puna kaua e! 

E Pele e ! ilaila kaua e noho ai, 

Kui ana i ka lehua i Hopoe nei la. 

336 Foniandcr Collection of Hazvaiian Folk-lore. 

You shall string them, I shall wear them. 
Arise. My greetings to you. 

The sisters of Pele, Hiiaka and the others, said to her: "Wake up, why keep on 
lying down, and look at that handsome man standing there on the heights of Akanikolea. 
Take a look at him, for yon can tell on sight whether it is a hig man, a small man, a long 
man, a short man, a good man or a sinful man." Pele made reply: "That hog that you are 
mistaking for a man is not a man ; that is Kamapuaa the hog grandson of Kamaunuaniho, 
the son of Kahikiula and Hina." The sisters again said: "That handsome man stand- 
ing there on Akanikolea, that you say is a hog? You are an adept in lying. We have 
seen hogs in the lowlands of Puna, having the body of a hog, feet of a hog, head of a 
hog, eyes of a hog, ears of a hog, snout of a hog and everything else that belongs to a 
hog; but nothing like that fellow with a himian form standing there." Pele replied: 
"That is a hog; that is not a human being which you see standing there on Akanikolea." 

Kamapuaa said to his gods : "Say, I believe I am recognized by those people." 
The gods replied, trying to deceive him : "No, they have not recognized you." Kama- 
puaa then again chanted: 

You do not know that I am Kama. 

Perchance it is Kama of the mountains that you know, 

On the top of the mountain, 

In the forest, 

In the kindling wood, 

At the trunk of the tree. 

Perchance that is the Kama you know.'^" 

Pele then rejjlied: "I know you, for you have just come from Kahiki. You have 
fought Lonokaeho and have killed him, and Kowea became your father-in-law. You 
have lived with his daughter; you two have a child. When my fire reached out 
and pinched your eyes you left and came here. That is the reason you have come; to 
put my fire out and to fight me." Pele then chanted: 

Thou art indeed Kama 

The man of the high cliffs, 

Of the low lying cliflfs, 

Of the steep cliffs, 

Of the cliffs of the rolling stones, 

Where the kalokalo'^^ birds roam, 

Making it cold in the uplands of Kaliuwaa, 

For Hiwa is thine 

And thou art Kama 

The hog-son of Hina and her husband, 

The hog-grandson of Kamaunuaniho. 

Of your pen, Lelepa, 

Of your belly, a passenger belly, '^- 

°°This mete of Kamapuaa's seeks to imply that Pele home at high elevations, like the koae, or bos'ii bird, is 

knew him otily in spirit. in a region of cold temperature. 

"'This likely has reference to some bird traits or hab- '^Referring to the Kaliuwaa episode where his forces 

its, there being no known birds of this name whose climbed up his body and escaped. 

Legend of Kamapuaa. 337 

E kui oe, e lei au, 
E ala, aloha — e! 

Olelo aku na kaikaina Hiiaka o Pele: "E ala mai oe e moe loa nei, e nana aku i 
keia kanaka malkai e ku mai nei i luna o Akanikolea. O oe hoi o ka mea ike i ka nana ana, 
o ke kanaka nui, o ke kanaka iki, o ke kanaka loa, o ke kanaka poko, o ke kanaka pono, 
o ke kanaka hewa." 

I mai o Pele: "O kela puaa ka oukou e kuhi nei he kanaka, aole kela he kanaka, 
he puaa kela o Kamapuaa, ka moopuna puaa a Kamaunuaniho, ke keiki a Kahikiula a 
me Hina." I aku na kaikaina : "O kela kanaka maikai e ku mai la i luna o Akanikolea, o 
kau ia e olelo nei he puaa, he oi oe o ka wahahee. Ua ike no makou i ka puaa makai o 
Puna, he kino puaa, he vvawae puaa, he poo puaa, he maka puaa, he pepeiao puaa, he ihu 
puaa, o na ano a pau o ka puaa he okoa loa, aole e like me kela kino kanaka e ku mai 
la." Olelo aku o Pele: "He puaa kela; aole kela he kanaka maoli e ku mai la i luna o 

Olelo aku o Kamapuaa i na "kua ona: "E! ike ia mai la paha wau." Hoole mai 
na akua ma ke ano hoopunipuni, "Aole oe i ike ia e lakou." Oli hou o Kamapuaa : 

Aole oe i ike ia'u o Kama, 

Kama paha i kuahiwi kau i ike, 

1 ke kualono, 
Ka nahelehele, 

I ka pulupulu ahi, 

I ke kunni nei o ka laau, 

Kau Kama paha ia i ike. 

Pane mai o Pele: "Ua ike au ia oe mai Kahiki oe i hele mai nei. Kaua mai nei 
oe me Lonokaeho a make ia oe. Lilo o Kowea he makuahunowai nou. Moe oe me ke 
kaikamahine ana a loaa ka olua keiki. Kii aku nei kuu ahi a ko maka ohiki. Nolaila oe i 
hele mai nei e kinai i kuu ahi, a e kaua me a"u." Oli mai la o Pele: 

O Kama hoi paha oe, 
O kanaka o ka pali ku, 
O ka pali moe 
O ka pali ku-hoho 

ka pali kaa o ka pohaku, 

1 hehi ia e ka manu kalokalo, 
Anu ai ka uka o Kaliuwaa, 
Nou no o Hiwa, 

O Kama hoi oe, 

O ke keiki puaa a Hina ma, 

Moopuna puaa a Kamaunuaniho, 

O ko pa la, o Lelepa, 

O ko opu la, o opu ohua, 

338 Fornandcr Collection of Hawaiian Folk-lore. 

Of the cord on your nose, Haleaha.^^ 
Thou art Kamapuaa, 
The buttocks that drop without effort. 
The nose that is pierced by a cord, 
The private that joins the belly, 
The tail that wags behind. 
Answer, Kama, to your name. 

When Pele ended her chanting, Kamapuaa began to chant back a reply. It was 
by these chants back and forth that the two were led on to do battle. 

Sore eyed, sore eyed number one,'^'' 

Who go to the lowlands at Piheka. 

What food does she eat ? 

That which has been left by the ghosts. 

The ghosts, the ghosts. 

Ghosts, are the chiefs of Kona, 

At Paieie, at Mokuhia, 

Who goes as far as Panaewa. 

It is warm, it is warm. 

It is the warmth that wakes one from sleep. 

You must wake up, why sleep so long? 

For the sun is at Ouli. 

The lowlands are black, are black, 

With the small fine rain of Hopoe. 

Strike her, let the woman fly 

To the lowlands of Makuakeke. 

Some of the gods are displeased. 

Some of the gods are deceiving. 

The swine-eating god has its nose corded. 

Pele is the goddess that eats swine. 

Pele grunts and groans. 

Say, Pele, keep on chiding ! 

Say, Pele, keep on chiding ! 


With this chant of Kamapuaa Pele became furious and she ordered her sisters 
and brothers to start the fire. Pele next ordered her brothers that one of them climb 
above Kamapuaa, the one called Hiiakaluna and the other, Hiiakalalo,'' to get under 
Kamapuaa. When the two were getting near Kamapuaa, in obedience to the command 
of Pele, Kamapuaa asked of his gods: "Who are these, coming?" "They are the 
brothers of Pele, Hiiakaluna and Hiiakalalo. If they ever come together we will be 
killed." Upon hearing this reply from the gods, Kamapuaa sent his love making god, 
Lonoikiaweawealoha, to go and make love with the brothers of Pele.'^" When this god 
met the brothers of Pele he cunningly made love to them and they immediately forgot the 

"Haleaha, a place in Makua, opposite the Kaliuwaa "This is the first instance where the Hiiaka family 

valley, near the main road. name of Pcle's eight sisters is given to any of the 

"Sore or inflamed eyes to which Pele is likened from brothers, and is a grave error, 

her fires. The chant throughout is a series of irritating ""A case of love soothing the way. 

Legend of Kauiapuaa. 339 

O ka aha o ko ihu, o Haleaha, 

O Kamapuaa oe, 

O ka lemu helelei wale, 

O ka ihu i hou ia i ka aha, 

O ka mai pili i ka opu, 

O ka huelo kahiH niahope, 

E o — e — Kama i ko inoa. 

A hooki o Pele i kana oli, oli niai o Kamapuaa i kana oli. Ma keia mau oli kike 
a laua i hoomaka ai laua e kaua me ka ikaika loa. 

Makole, makole akahi, 

Hele i kai o Piheka, 

Heaha ka ai e ai ai, 

He Hhihhi pan i ke 'kua. 

He 'kua, he 'kua. 

He 'kua na 'lii o Kona, 

A Paieie i Mokuhia. 

Hele aku o Panaewa, 

Ikiiki e ! Ikiiki e ! 

Ikiiki hoala hiamoe, 

E ala ae oe e moe loa nei, 

Aia ka la i Ouli, 

Uliuli kai e uli, 

Ka ua lele huna o Hopoe, 

E kui e lele ka wahine 

I kai o Makuakeke. 

Hookeekee kahi akua, 

Hoopunipuni kahi akua, 

Kuahu ia ke 'kua ai puaa, 

O Pele ke 'kua ai puaa, 

Uhi — uha — mai ana o Pele, 

E Pele e! kaukau li, 

E Pele e ! kaukau li. 


Ma keia oli a Kamapuaa, Ua huhu loa o Pele. Kena aku la ia i na kaikaina a me 
na kaikunane e hoa ke ahi. Olelo aku o Pele i na kaikunane, e pii i luna kekahi a maluna 
iho o Kamapuaa, oia o Hiiakaluna, a o kekahi malalo ae, oia o Hiiakalalo. la laua i hoo- 
kokoke mai ai ia Kamapuaa, e like me ka Pele olelo. Ninau ae la o Kamapuaa i na 
akua ona: "Owai keia mau mea?" "O na kaikunane o Pele, o Hiiakaluna, o Hiiaka- 
lalo. Ina e hui laua mamake kakou." Mahope o keia lohe ana o Kamapuaa i na akua, 
hoouna aku la ia i kona akua hoalohaloha, o Lonoikiaweawealoha, e hele aku e hoaloha- 
loha i na kaikunane o Pele. A launa ia me na kaikunane o Pele. Hana aku la ia e like 
me kona maalea, a pau iho la ko laua manao i ka Pele kauoha. Hele aku la laua a noho 

Memoirs B. P. B. Museum, Vol. V. — -22. 

340 Pomander Collection of Haivaiian Folk-lore. 

orders of Pele. The two proceeded to the lowlands of P\ina, in Malamanui, and lived 
there. When the brothers decided to do this Pele was aware of their action, so she or- 
dered Lonomakua to start the fire. When Kaniapuaa saw the fire burning, he chanted 

these words : 

The fire by Lonomakua" 

Of the woman, Pele. 

It is burning in the uplands of Puna, 

By the white snow of Maunakea, 

The smoke darkens the heaven, 

Caused by the loud voiced woman" at Pohakea.'^^ 

It meets there in the heaven. 

It is a goddess of many forms, 

Of changeable forms. 

The eyes are of Lono, 

Like unto me the body. 

Hawaii is coming for me. 

The propliet with many tears. 

The forehead of stones is falling, 

The sound of the round stones is heard.''" 

The axe with the red binding is striking,"^ 

The cry of the birds is heard. 

The voice of many tears"^ of Hilo. 

Kilauea is consumed by fire. 

The sand takes on heat, 

It ignites and flies upward. 

By the devastation of the goddess. 

Puna is darkened by the bitter rain,"^ 

Stifling is the smoke from the pit, 

The strong offensive smoke of Pele. 

My greetings, woman of the pit. 

Pele made reply: "Yes, that would have been all right, had you come in peace, 
then I would have treated you peaceably ; but since you have come otherwise, it is only 
by strength that you can get Pele." Pele then ordered Lonomakua to keep up with the 
fire; she also ordered the Hiiakas, the Kahoaliis, her uncles and all the gods to keep 
the fire going. Molten rocks then flew up to heaven ; the heaven was as though in 
flames ; the sun looked red and the sky was cloudless. The heat from the fire reached 
the breast of Kamapuaa and his whole body was encompassed by the fire of Pele; but 
Kamapuaa was surrounded by his gods, Kuiliaikekaua and others, so he was protected 
and was not consumed by the fire of Pele. The sun was, however, darkened by the 
smoke of the woman, and Kilauea was entirely lost from view through the great heat; 
and this heat extended to the other islands of the group. 

Therefore Pele thought that Kamapuaa must be dead, so she caused the fire to be 
put out, and the fire in Kilauea ceased burning; nothing remained but a few burning 
spots in the bottom of Halemaumau. 

"Lonomakua as Pele's agent. "'This, then, would be the accompanying lightning. 

"Pele. "Referring to the Hilo rains. 

"Pohakea, a section of Kilauea. "Volcanic eruption. 

"Thunder is frequently referred to as rolling stones 
in the heavens. 

Legend of Kaiiiapuaa. 341 

i kai o Puna, i Malamanui. Ma keia man liana a na kaikunane, ua ike no o Pele. No- 
laila, olelo aku la o Pele ia Lonomakua, e hoa ke ahi. A ike o Kamapuaa i ke ahi a Pele 
e a mai ana, oli aku la ia penei : 

ke ahi a Lonomakua la, 
A ka wahine a Pele, 

Ke a ala i uka o Puna, 

1 ka hau aiai o Maunakea, 
I ka uwahi po i ka lani. 

A ka wahine leo nui i Pohakea, 
Ke halawai la me ka lani. 
He akua kino lau. 
Kino pahaohao, 

Lone ka maka, 
Owau la ke kino, 

Ke kii mai nei Hawaii ia'u, 

1 ke kaula waimaka nui, 
Hiolo ka lae o ka pohaku, 
lo io ka leo o ka ala, 

Kui ke koi aweaweula, 

Uwe ka leo o ka manu, 

Ka leo waimaka nui o Hilo e ! 

Pau Kilauea i ke ahi e ! 

Kunia aku la wela ke one, 

Ho'a ke ahi lele i luna, 

I ka ai inoino a ke 'kua wahine, 

Po Puna i ka ua a ka awaawa, 

Pakui i ka uwahi a ka lua, 

Hauna i ka uahi a Pele la e. 

Aloha ka wahine o ka lua. 

Olelo mai o Pele: "Ae he oiaio ia, ina oe i hele mai nei me ka maikai, alaila he 
maikai ko onei, nolaila, ma ka ikaika e loaa ai o Pele." Kena ae la o Pele ia Lono- 
makua i ke ahi, na Hiiaka, na Kahoalii, na makuakane, na "kua a pau loa. Lele ka 
pohaku i ka lani, paihi luna, owela ka la. kau ao ole ka lewa. Hele ka wela a ke alo o 
Kamapuaa, puni mai la kona kino i ke ahi a Pele. Aka, o Kamapuaa, ua puni oia i 
kona mau akua ia Kuliaikekaua. Nolaila, aohe he wela o Kamapuaa i ke ahi a Pele. 
Aka, ua pouli ka la i ka uwahi a ka wahine, ua nalo wale Kilauea i loko o ke ahi 
enaena, ua holo ka wela me ka hahana i na moku. 

Nolaila, manao o Pele ua make o Kamapuaa, hoopau i ka a ana o ke ahi, a pio 
iho la ke ahi o Kilauea, koe iho la na momoku i lalo o Halemaumau. 

342 Fornandcr Collection of Hazvaiian Folk-lore. 

When at last Pele looked, there stood Kamapuaa on Akanikolea, still alive. Again 
Pele ordered that the fire be rekindled. As soon as. Kamapuaa saw the fire was again 
burning, he called out for his sister, Keliiomakahanaloa, who came up in the form of a 
small cloud from the south, and when it was directly over the pit of Kilauea, a heavy 
rain fell which filled the pit until it overflowed, putting out the fire of Pele; and the 
only things that were saved were the fire making sticks. The hog forms of Kama'''' then 
descended into the jjit of Kilauea until the whole place was overrun with hogs. Kama- 
puaa then changed himself into the form of a hog, opened wide its mouth, showing its 
tusks, and swallowed Halemaumau, taking in Pele, her sisters and brothers, and they 
were kept within his stomach until Pele and the others were almost dead. But when 
Lonoikiawewaealoha, the fickle god, the love making and unstable god, saw this he put 
compassion in the heart of Kamapuaa and his gods and Pele and the others were saved, 
otherwise Pele would have been killed. Shortly after this, Kamapuaa left Halemaumau, 
whereupon Pele ordered Lonomakua to again start the fire. Lonomakua then took up the 
two pieces of wood and began rubbing them together"^ and in time the fire was started 
and the kindling wood was put on, and after a while the pit of Kilauea was again filled. 
The fire came up until it reached Kamapuaa, who was standing on Akanikolea. He then 
called for his different supernatural bodies, such as the trees, olomea, liala, the iihaloa 
and amaiimau, and these different things began to grow, shutting off the fire. This 
battle was maintained for some time, no one gaining a single advantage. After the 
battle had been maintained for some days Pele and Kamapuaa lived as husband and wife. 
During this union the two made a compact, dividing Hawaii into two parts ; Pele taking 
three districts, Puna, Kau and Kona, the districts having the most lava rocks ; while 
Kohala, Hamakua and Hilo went to Kamapuaa; these districts being the ones free of 
rocks. This ended the war between the two. 

The Fifth Battle, Between Kamapuaa and Makalii. 

After the battle between Pele and Kamapuaa had been fought he sailed from 
Hawaii for Maui ; then to Molokai and from there to Oahu. After a short stay in Oahu 
he continued his journey to Kauai and landed at Kipu. On his way inland he met Lima- 
loa who was proceeding to the home of Kaneiki, a chief and ruler of one of the districts 
of Kauai, he having in charge several of the ahupuaas of that island. The reason of 
Limaloa's visit to the home of Kaneiki was to court his two daughters. In this journey 
Kamapuaa had changed himself back to his human form, handsome and pleasant to look 
upon. Therefore Limaloa adopted him in reciprocal friendship. While on their way 
Limaloa said to Kamapuaa : "With your efforts I shall win the two girls as my wives, 
for I have given them all my possessions, but still I have not been able to win them." 

On this journey the two reached Kemano, a spring of good drinking water, and 

"Abbreviation of Kamapuaa, a not infrequent liabit of "Hia was the term used for rubbing the two sticks 

the race with their natnes, not restricted to their stories. aiilima and aunaki together, producing a powder which 

became ignited by friction. 

Legend of Kamapuaa. 343 

I nana mai ko Pele hana, e ku aku ana no o Kamapuaa i luna o Akanikolea, 
aole i make. Kena hou o Pele e hoa ke ahi. la wa, kahea o Kamapuaa i ke kaikua- 
hine ona ia Keliiomakahanaloa, he wahi ao uuku, e pii mai ana ma Kona mai. O ka hele 
ia a kupono i luna o Kilauea, o ka iliki iho la no ia o ka ua, piha o Kilauea a hanini, pio 
ke ahi a Pele. A koe i ka aunaki me ka aulima. Iho na kino puaa o Kama, piha o Kila- 
uea. O ko Kamapuaa kino maoH. Hamana ka waha, keke na niho, komo o Halemau- 
mau i loko o ka waha, komo o Pele me na kaikaina, na kaikunane i loko, kokoke e make 
o Pele ma. O ke 'kua malimali, o Lonoikiaweawealoha, holo lua kona manao, hookomo 
i ke aloha ia Kamapuaa a me na 'kua ona. Pakele ai o Pele mai make ia Kamapuaa ia 
kaua ana. Nolaila, haalele o Kamapuaa ia Halemaumau. Kena ae la o Pele ia Lono- 
makua, ke ahi. Hi'a iho la ke ahi a a no loko o ka aunaki, pulupulu iho la a a, hoa' ia 
iho la a piha hou o Kilauea ; pii mai la ke ahi a loaa o Kamapuaa i luna o Akanikolea. Kuu 
iho la o Kamapuaa i na kino lau ona, oia ka laau, ke olomea, ka hala, uhaloa, ke araau- 
mau, pela laua i kaua ai a loihi ka manawa. Aole i pio, aole i pio. Mahope o keia kaua 
ana, noho a kane, a wahine iho la laua. Iloko o ia noho ana, ua mahele ia o Hawaii 
no laua, penei ke ano : Ekolu ia Pele, o Puna, o Kau, o Kona, he mau aina a loa lakou. 
O Kohala, o Hamakua, o Hilo, no Kamapuaa ia, aohe aa o keia mau aina ekolu. Pela 
i pau ai ke kaua ana. 


Kaua Alima a Kamapuaa me Makalii. 

Mahope o ke kaua ana o Kamapuaa me Pele, holo mai la ia mai Hawaii mai a 
Maui, a Molokai, a Oahu nei. Mai Oahu aku a pae ma Kipu, i Kauai. Halawai mai la 
me ia o Limaloa, e hele ana i kahi o Kaneiki, he 'Hi, a he aimoku, ia ia kekahi mau ahu- 
puaa o Kauai. O ke kumu o ko Limaloa hele ana i laila, o na kaikuahine o Kaneiki. Ma 
keia hele ana he kino kanaka ko Kamapuaa, he ui, a he maikai ke nana aku. Nolaila, 
hoaikane o Limaloa ia ia. Ia laua e hele ana' ma ke ala loa, i aku o Limaloa ia Kama- 
puaa : "O oe ka mea e loaa ai a'u wahine, nokamea, ua pau loa kuu waiwai ia laua, aohe 
nae he loaa iki." 

Ma keia hele ana, hiki aku la laua i luna o Kemamo he punawai e inu ia, ua paa 

344 Fornandcr Collection of Hazvaiian Folk-lore. 

there found a woman sitting over the spring covering it up. Kamapuaa asked for a 
chance to get a drink, but the woman refused, saying there was no water. At this 
Kamapuaa took up the woman and threw her over the chtT"" and the two then quenched 
their tliirst. From this place they continued on until they arrived at Kilohana. Just 
below this place was a valley overgrown with kukui trees and in this valley two girls 
were gathering kukui nuts ; these were the Limaloa girls. Kamapuaa said to his com- 
panion: "Say, Limaloa, are not those girls your sweethearts?" "Yes," answered Li- 
maloa- Kamapuaa then chanted this mele: 

Kipu is quite a little cliff, that is being traveled, 

The distance to Makuaiki has not been spanned, 

And I have not yet trodden its length, 

Nor have I walked its width. 

It is a double cliff, high and lofty, 

To Mauea that is at the top. 

The voice of man is at the top. 

The voice of Kaiwikui is at the bottom. 

Where it is pleading to the cliff of Mahukona, 

For such is Kona. 

Kona the small, Kona the large. 

For such is man when in love. 

He is overcome with love, he is ill at ease, 

111 at ease, as the women by the cliff, 

Kukuiahinahina together with Kukuiahalua. 

The red bosom and the white bosom, 

The daughters of Kaneiki, 

What are the two doing here ? 

Whiling away time in the uplands, 

Making love. Our greetings to you two. 

The two girls replied: "How can there be any love when we have not lived to- 
gether?" The two, however, invited Kamapuaa and Limaloa to come and sit with them. 
Shortly after this the two girls sent a man to tell Kaneiki of their wish to make this man 
[Kamapuaa] their husband. 

When Kaneiki heard the wish of his daughters, he said to the man : "You go back 
and tell the yotmg chiefesses that their brother has made an oath that they shall marry 
no other husband exce]3t Kamapuaa. If, however, this man is Kamajniaa himself then 
they can marry him." Continuing, Kaneiki said to the man: "You go back to where 
they are and bring them all here that they may partake of food." After the man had 
gone on his way, Kaneiki prepared food and meat for the strangers. When Kamapuaa 
and Limaloa arrived, they were invited to sit down and partake of some food. Limaloa 
ate as any other human being, but Kamapuaa ate like a hog. After these events they 
lived together for several days. 

Kaneiki at this time was at war with Makalii" and on setting out to battle one 
day, he was defeated. Kaneiki went forth the second time to war but he was again 

'"Summary treatment for a discourteous act. "'The satne MaValii that had escaped alone on several 

occasions to tell Olopana of his defeat. 

Legend of Kamapnaa. 345 

nae i ka wahine ka waha i ke pani. Xinau aku o Kamapuaa i ka wai e inu, hoole mai ka 
wahine, aohe wai. Lalau o Kamapuaa i ka wahine, kiola i ka pali, inu iho la laua a hele 
aku la a hiki i Kilohana. Malalo o laila, he awawa kukui, a he mau wahine e ohi hua 
kukui ana, oia na wahine a Limaloa. 

I aku o Kamapuaa : "ELaimaloa! O au wahine paha keia?" "Ae," pela mai o 
lyinialoa. Kau aku la o Kamapuaa i ke oli, penei : 

He wahi pali iki hoi o Kipu e hele ia nei, 

Aole i anana ia ka loa o Makuaiki, 

Aole hoi au i hele i ka loa, 

Aole hoi i hele i ka laula, 

He pali kui, e hono, e waha, 

I Mauea la e ! aia i luna, 

Aia i luna ka leo o ke kanaka, 

Aia i lalo ka leo o Kaiwikui, 

Ke ualo la i ka pali o Mahukona. 

E laa o Kona e ! 

O Kona iki, o Kona nui, 

E laa ke kanaka i ke aloha e ! 

Ua loaa i ke aloha, ke haa mai la, 

Haa la, haa na wahine i ka pali, 

O Kukuiahinahina laua o Kukuiahalua, 

O Aloula laua o Alokea. 

Na Kaikuahine o Kaneiki e ! 

E aha ana la laua nei e ! 

E walea nei, o ka uka nei la, 

Hoalohaloha wale, aloha. 

I mai na wahine: "Aia hoi ke aloha a ua noho pu." Kahea mai la na wahine ia 
laua nei. Iho aku la laua a hiki, noho pu iho la me na wahine. Hoouna aku la na wahine 
i ke kanaka, e hai aku ia Kaneiki i ko laua makemake i keia kanaka i kane na laua. 

A lohe o Kaneiki, olelo mai la i ke kanaka, e hoi oe a olelo aku i na "Hi wahine : 
"Ua hoohiki ke kaikunane o olua o Kamapuaa ka olua kane, aka, ina nae o Kamapuaa ia, 
moe ia." Kauoha aku la o Kaneiki i ke kanaka: "E hoi oe a hiki, e alakai mai i ka hale 
nei e ai ai." A hala ke kanaka, hoomakaukau iho la o Kaneiki i ka ai a me ka ia na 
Kamapuaa. A hiki o Kamapuaa me Limaloa, kena aku la e ai, ai iho la laua. O Lima- 
loa, he ai a kanaka kana, o Kamapuaa hoi, he ai a puaa kana. Mahope o laila, noho iho 
la lakou he mau la. 

Hele o Kaneiki e kaua me Makalii, hee mai la o Kaneiki ia Makalii. Elua kaua 

346 Poniaudcr Collection of Hawaiian Folk-lore. 

beaten by the forces of Makalii. At these repeated defeats of their father, the two girls 
of Kamapuaa wept at tlie prospect of their coming death by Makalii. Kamapuaa, how- 
ever, did nothing but sleep in the house; he never went about anywhere, nor did any 
work ; all he did was sleep. 


This Makalii was none other than the Makalii who escaped from Oahu and ran 
to Kauai, during the battle between Olopana and Kamapuaa, that took place at Waianae, 
as already spoken of. Upon the arrival of Makalii on Kauai, he became the king of 
that island and all the people of Kauai served under him. 

When Kamapuaa awoke from his sleep, the girls said to him : "How strangely 
you behave ! Here you do nothing but sleep while our father and ourselves were almost 
slain today, and you would not have known of it." Kamapuaa replied: "Let me go out 
and fight this Makalii, while you people remain at home. You must not follow me." 
Kaneiki answered: "Yes, you can go." Kamapuaa then asked of Kaneiki : "Have you 
seen a large stick of wood anywhere, or heard of the whereabouts of one?" Kaneiki 
replied: "There is a large stick, it is in the uplands of Kahikikolo." Several men were 
then sent to cut and bring the log home. As soon as it was brought home, Kamapuaa 
took it up and went off to do battle with Makalii, while Kaneiki and Limaloa followed 
behind. When Kamapuaa arrived on the heights of Kahoaea, he met Ahuli, one of 
Makalii's warriors. Upon meeting this man, Kamapuaa challenged him to strike. 
Ahuli then lifted his war club and aimed a blow at Kamapuaa, but Kamapuaa warded 
off the blow with the point of his log, Kahikikolo, sending the club of Ahuli flying from 
his hands. When Ahuli saw that he was without his club, he turned and started to run 
off; but Kamapuaa struck at him with his club and killed him. 

After the death of Ahuli, Kanakea stood up, also a great warrior. He came on up 
and struck at Kamapuaa with his war club; but before the club struck Kamapuaa, Ka- 
mapuaa warded it oft" with the butt end of the log, sending the club of his opponent flying 
from his hands. At this Kanakea ran to hide under the aalii."* Kamapuaa then took 
up his club and struck at Kanakea, killing him on the spot. 

After his death, Omaumaukioe and Owalawalaheekio came up. Both of these men 
were skillful in the art of throwing the spear. Kamapuaa challenged them saying: 
"Throw your spears at me." The two then threw their spears at Kamapuaa, who 
dodged, both spears missing their mark. The two then started to run off and before 
Kamapuaa could get at them they were out of sight. 

After these two, Makalii came. When Kamapuaa saw him coming, he said to 
Kaneiki and Limaloa: "This fellow Makalii will simply run away." Kaneiki and Li- 
maloa replied: "Makalii is a brave soldier and will not run away." Kamapuaa repeated: 
"He will run away. Just by my chant alone he will run." Kamapuaa then chanted: 

How beautiful is the face of the cliflf! 
Looking as though hewed into ridges, 
The cHff of Kualele 
Flies, ''^ perchance it will fly. 

"Aalii (Dodonaea viscosa), a medium-sized, common "This is a play on the latter part of Kualele, a prac- 

forest tree of hard-grained, dark wood. tice common to chants and meles ; a poetic license. 

Legend of Kamapiiaa. 347 

ana me Kaneiki, hee ia Makalii. Nolaila, uwe na wahine a Kamapuaa i ka make ia Ma- 
kalii. O Kamapuaa hoi, e moe ana no i ka hale, aole hele, aohe hana, o ka moe ka hana. 


Oia no kela Makalii i holo ai mai Oahu aku nei, iloko o ke kaua a Olopana me 
Kamapuaa, i olelo ia ma ke kaua ana a Olopana a me Kamapuaa ma Waianae. Eia nae, 
ua lilo ia i alii no Kauai ia wa, a malalo mai ona na kanaka o Kauai, pela i alii ai o Makalii. 

A ala o Kamapuaa, olelo aku na wahine: "Kupanaha oe, o ka moe no kau, a o ka 
makuakane o kakou mai make, o maua no hoi mai make, ina la aole oe e ike." I aku o 
Kamapuaa: "Owau ke hele e kaua me Makalii, a o oukou hoi e noho, mai hele oukou." 
Ae mai o Kaneiki: "Ae, o oe ke hele." Ninau aku o Kamapuaa ia Kaneiki: "Aohe au 
laau nui i ike ai, a i ole, i lohe ai?" "He laau no aia ia i uka o Kahikikolo." Kii aku la 
na kanaka he lehulehu, a ooki a moku, lawe mai la me ke kauo a hiki i kai. Lalau iho 
la o Kamapuaa, a hele aku la, hahai aku la o Kaneiki me Limaloa, mahope o Kamapuaa. 
A hiki o Kamapuaa i luna o Kahoaea halawai laua me Ahuli, he koa no Makalii. Olelo 
aku o Kamapuaa haua hoi. Hahau o Ahuli i luna o Kamapuaa i ka laau palau. E hue 
ae ana o Kamapuaa i ka welau o Kahikikolo, lele ka laau a Ahuli i kahi e. Ike o Ahuli 
aohe ana laau, holo aku, e hahau aku ana o Kamapuaa i ka laau make o Ahuli. 

A make o Ahuli, ku ana o Kanakea, he koa no, hele mai la a hahau i kana laau i 
luna o Kamapuaa, e peku ae ana o Kamapuaa i ke kumu o Kahikikolo, lele ka laau i 
kahi e. Holo o Kanakea e pee malalo o ke aalii. E uhau aku ana o Kamapuaa i ka laau, 
make loa o Kanakea. 

Mahope ona o Omaumaukioe, a me Owalawalaheekio, he mau koa akamai i ka 00 
ihe. I aku o Kamapuaa: "Pahua hoi ka ihe." E pahu mai ana laua ala elua i na ihe, e 
alo ae ana o Kamapuaa, hala, e holo aku ana laua ala, nalowale loa. 

Mahope o laua ku ana o Makalii. I aku o Kamapuaa ia Kaneiki laua o Limaloa, 
he kanaka holo wale keia o Makalii. I aku o Kaneiki me Limaloa: "He koa o Makalii, 
aole holo ana." Olelo aku o Kamapuaa: "Holo no, i kuu mele no auanei la holo o Maka- 
lii." Oli aku la o Kamapuaa. 

Nani kua ka pali, 

Me he mea ala i kalai ia a nihoniho, 

Ka pali o Kualele la e! 

Lele, lele paha e ! 


Foniandcr Collection of Haxvaiian Folk-lore. 

Makalii then chanted back, stating that he was a warrior of Kauai and that he did 
not know Kamapuaa, saying : 

I am Makaliikuakawaiea,"" 

The possessor of this land. 

I have the uplands, I have the lowlands. 

I have the lands within, I have the lands below. 

As I strut as a warrior, 

The small men follow 

When I journey, the great .soldier 

Of Kauai. 

What is your name? 

Does it compare with mine? 

Kamapuaa clianted his reply to MakaHi : 

The turtle jumps to the sea below, 

And holds onto the face of the rock, 

In the sea it listens. 

The native son of Kaena, 

Perchance he will run. My greetings to you. 

MakaHi repHed to Kamapuaa: "How handsomely you do chant my name! If I 
kill Kaneiki this day, I will save you." At these words Kamapuaa was made very angry, 
so he chanted of the several opponents met by him in battle, at the same time giving their 

Thou at Naipuni in the calm 

Of Owela the isle. 

The land was willed to the parents. 

To the father. 

To the mother, 

To the older brother, 

To the grandmother. 

To the priest Lonoaohi. 

He went all alone in the going. 

Who followed after Kapomailele, 

He traveled along the border of Kahiki. 

The battle at Ahuku was won. 

The battle at Ahumoe was routed. 

The battle in which Olopana was defeated. 

The battle in which Pohuehue was routed. 

The battle in which Mahiki was defeated. 

The battle in which Popoki was routed. 

The battle in which Ohiki was defeated, 

The battle in which Aleale was routed. 

The battle in which Pipipi was defeated, 

The battle in which Aoa was routed. 

The battle in which Lepokolea was defeated, 
The battle in which Palahalaha was routed. 
The battle in which Akiaki was defeated, 
The battle in which Loloa was routed. 
The battle in which Paoolakei was defeated, 
The battle in which Paookauwila was routed. 
The battle in which Alamihi was defeated. 
The battle in which .\ama was routed. 
The battle in which Kuapaa was defeated. 
The battle in which Naka was routed. 
The battle in which Opihi was defeated, 
The battle in which Heepali was routed. 
The battle in which Lipoa was defeated. 
The battle in which Limukohu was routed. 
The battle in which Ina was defeated. 
The battle in which Haukeuke was routed. 
The battle in which Olali was defeated, 
The battle in which Oopukai was routed. 
The battle in which Hinalea was defeated, 
The battle in which Weke was routed. 
The battle in which Opule was defeated. 

'"First use of this name in full, probably through his higher rank and claiming possession of Kauai. As an epithet 
it embodies nothing complimentary. 

Legend of Kamapuaa. 


Oli mai o Makalii ma ke mele, me kona hai mai ia ia he koa no Kauai, a me kona 

ike ole ia Kamapuaa : 

O Makaliikuakawaiea au 

He kalia ku wau no keia aina, 

la'u o uka, ia'u o kai, 

la'u iiae, ia'u o lalo, 

No'u ka hele no ke koa, 

Hele ka oha mahope, 

Ka hele au a ke koa nui, 

O Kauai nei la e ! 

Owai kou inoa? 

E like me a'u nei la? 

Oli aku o Kamapuaa i kana oli ia Makalii : 

Lele ae la ka honu a kai, 

Kipu iho la i ke alo o ka ala e ! 

A ke kai hoolono e ! 

Ke kupa o Kaena la ! 

Holo paha, aloha e. 

I aku o Makalii ia Kamapuaa: "Akahi ka lea o kuu inoa ia oe, ina hoi e make o 
Kaneiki ia'u i keia la, o oe ka'u e hoola ai." Ma keia olelo a Makalii ua puni o Kamapuaa 
i ka huhu ia wa. Nolaila oli aku la ia nia ke mele i na hoa kaua ona, me ka hai i na inoa 
o lakou : 

Naipuni oe a ka niaia, 
la Owela ka moku, 
Kauoha ka aina i na makua, 

1 ka makuakane, 
I ka makuahine, 
I ke kaikuaana, 

I ke kupunawahine, 

I ke kahuna ia Lonoaohi, 

Oia wale no ia i ka hele ana, 

I hahai i ka mai o Kaponiailele, 

Hele ae nei oia ma kukulu o Kahiki, 

Make ke kaua i ke Ahuku, 

Hee ke kaua i ke Ahumoe, 

Make ke kaua ia Olopana, 

Hee ke kaua ia Pohuehue, 

Make ke kaua ia Mahiki, 

Hee ke kaua ia Popoki, 

Make ke kaua ia Ohiki, 

Hee ke kaua ia Alealea, 

Make ke kaua ia Pipipi, 

Hee ke kaua ia Aoa, 

Make ke kaua ia Lepokolea, 
Hee ke kaua ia Palahalaha, 
Make ke kaua ia Akiaki, 
Hee ke kaua ia Loloa, 
Make ke kaua ia Paoolakei, 
Hee ke kaua ia Paookauwila, 
Make ke kaua ia Alamihi, 
Hee ke kaua ia Aama, 
Make ke kaua ia Kuapaa, 
Hee ke kaua ia Naka, 
Make ke kaua ia Opihi, 
Hee ke kaua ia Heepali, 
Make ke kaua ia Lipoa, 
Hee ke kaua ia Limukohu, 
Make ke kaua ia Ina, 
Hee ke kaua ia Haukeuke, 
Make ke kaua ia Olali, 
Hee ke kaua ia Oopukai, 
Make ke kaua ia Hinalea, 
Hee ke kaua ia Weke, 
Make ke kaua ia Opule, 


Poruaiidcr Collection of Haivaiian Folk-lore. 

The battle in vvhicli Uhu was routed. 

The battle in which Mano was defeated, 

The battle in which Malolo was routed. 

The battle in which Piopio was defeated, 

The battle in which Lelepo was routed. 

The battle in which Auau was defeated. 

The battle in which Kauleinaha was routed. 

The battle in which Honunui was defeated. 

The battle in which Honuiki was routed. 

The battle in which Kununiuiaiake was defeated, 

The battle in which Niuloaihiki was routed. 

The battle in which Moananuikalehua was 

The battle in which Kaeohoku was routed. 
The battle in which Kaeholalo was defeated. 
The battle in which Nalukua was routed. 
The battle in which Nalualo was defeated. 
The battle in which Alei was routed. 
The battle in which Alemoe was defeated, 
The battle in which Keaumiki was routed. 
The battle in which Keauka was defeated. 
The battle in which Ahuikukanaloa was routed. 
The battle in which Laumaiakewili was defeated. 
The battle in which Laumaiakenahae was routed. 
The battle in which Kupalii was defeated. 
The battle in which Kanaunaumamaawa was 

The battle in which Mokumokupoo was defeated. 
The battle in which Namakaokahai was routed. 
The battle in which Kuilioloa was defeated. 
The battle in which Koea was routed. 
The battle in which Lonokaeho was defeated, 
Kahikiku became mine. 
I married the daughter of Kowea. 
Within Puokooko. 
Koo of Wainanauli. 
There was the sleeping house. 
My father-in-law constrained me 
To stay and enjoy the result of our labor. 
You cannot restrain the hog 
For I am going to put out 
The fire from the time unknown (darkness) ; 
You cannot quench the fire. 
It is the fire of the goddess, 
Pele the great creator of isles. ''^ 
Traveling to Kauanahunahu is quite a distance. 

By the fire, the hair of the hog was consumed. 

The fetor of which reaches the group, 

Smoke and heat covered the land. 

Vanquished were the Oahu chiefs by me. 

Olopana was hit by the rays of the small sun ; 

Olopana was killed by the great sun. 

He was food for the pebbles. 

He was food for the moi (fish). 

He was food for the nananuu," 

The sacred images in front were partakers ; 

Possession of Oahu was mine. 

The younger brother died from self-destruction; 

He was placed on the shelf of Keluea. 

The land was taken away 

By louli, by lomea, 

By the family of Paikaua, 

Of Pueonuiokona, 

Of Kahonunuimaeaea, 

Of Kahonuikipooiki, 

Of Kapaemahu from Wakea. 

The parents were sent away, they fled to Kauai, 

A province belonging to Kama, 

A leap^^ from Oahu. 

Such art thou, MakaliiiTuikuakawaiea, 

Be careful, my lehua flower, Makalii." 

I am ascending, going up. 

I am picking it, picking it. 

I am passing them round, dividing them, 

Take of my white lehua, O Makalii. 

I am descending, going down. 

I am selecting [the choice ones], selecting. 

I am plucking them [from the stem], plucking 

I am biting them [with the teeth], biting them. 
I am braiding [them], braiding them. 
I am stringing [them], stringing [them]. 
I am completing it, completing it. 
I have finished it, finished it. 
I am wearing it, wearing it. 
I am off with it, of? with it. 
I have snatched it, snatched it. 
The sea is despoiling the sands of Akelekele. 
The sea of Hanalei has become tempestuous, 

The sea of Haena is shallow. 
The sea of Kalalau breaks over. 
The sea of Milolii is very quiet, 

"Aimoku is rendered creator of the isles rather than 
devourer, as connected with volcanic origin. 

'^Nananuu, the place of offering in the temple, as was 
experienced at the heian of Kawaewae, where the tables 
were turned on Olopana. 

"Mahiki in the sense used here is thought to mean a 
leap, to indicate the proximity of the two islands, rather 
than Kauai being pried from Oahu. 

"Kamapuaa here warns Makalii that he is an easy 

Legend of Kamapuaa. 


Hee ke kaua ia Uhu, 

Make ke kaua ia Mano, 

Hee ke kaua ia Malolo, 

Make ke kaua ia Piopio, 

Hee ke kaua ia Lelepo, 

Make ke kkua ia Auau, 

Hee ke kaua ia Kauleinaha, 

Make ke kaua ia Houunui, 

Hee ke kaua ia Honuiki, 

Make ke kaua ia Kumunuiaiake, 

Hee ke kaua ia Niuloaihiki, 

Make ke kaua ia Moananuikalehua, 

Hee ke kaua ia Kaeohoku, 

Make ke kaua i Kaeholalo, 

Hee ke kaua ia Nalukua, 

Make ke kaua ia Nalualo, 

Hee ke kaua ia Alei, 

Make ke kaua ia Alemoe, 

Hee ke kaua ia Keaumiki, 

Make ke kaua ia Keauka, 

Hee ke kaua ia Ahuikukanaloa, 

Make ke kaua ia Laumaiakewili, 

Hee ke kaua ia Laumaiakenahae, 

Make ke kaua ia Kupalii, 

Hee ke kaua ia Kanaunaumamaawa, 

Make ke kaua ia Mokumokupoo, 

Hee ke kaua ia Namakaokahai, 

Make ke kaua ia Kuilioloa, 

Hee ke kaua ia Koea, 

Make ke kaua ia Lonokaeho la e ! 

Puni o Kahiki ku, 

Moe maua me ke kaikamahine a Kowea, 

Me Kekaihaakuloulani, 

Iloko o Puokooko, 

Koo o Wainanauli, 
Ilaila ka hale moe, 

Kaohi mai ka makuahunowai, 
E noho e ai i ka luhi o kaua, 
Aole e paa ka puaa ia oe, 
Ke kii nei au e kinai, 

1 ke ahi a ka po, 
Aole e pio ke ahi ia oe. 
He ahi na ke 'kua wahine, 
Na Pele nui aimoku, 

Hele aku he loa Kauanahunahu, 
Na hua e ke ahi pau ka hulu puaa. 

Ku ka hohono i na moku, 

Ua wahi a wela ka aina, 

Wela ka ulu Oahu, ia'u. 

Pa Olopana i ka la iki. 

Make Olopana i ka la nui, 

Ai na ka iliili, 

Ai na ka moi, 

Ai na ka nananuu, 

Ai na kii kapu o mua nei la, 

Puni Oahu nei ia'u. 

Kaawe ke kaikaina la make, 

Kau i ka haka a Keluea, 

Lawe ae ka aina la lilo, 

E louli, e lomea, 

E ka ohana a Paikaua, 

A Pueonuiokona, 

A Kahonunuimaeaea, 

A Kahonuikipooiki, 

A Kapaemahu o Wakea. 

Kipaku ia na makua lele i Kauai, 

ka mamala hoi a Kama, 

1 Mahiki mai Oahu mai, 

Oia oe e Makaliinuikuakawaiea, 

E o oe, ka'u lehua la e Makalii, 

Ke pii la la, ke pii la, 

Ke ako la la, ke ako la, 

Ke puunaue la la, ke puunaue la, 

O aku ka'u lehua kea la e Makalii, 

Ke iho la la, ke iho la, 

Ke wae la la, ke wae la, 

Ke ako la la, ke ako la, 

Ke aki la la, ke aki la, 

Ke uo la la, ke uo la, 

Ke kui la la, ke kui la, 

Ke lawa ala la, ke lawa ala, 

Ke paa ala la, ke paa ala, 

Ke lei la la, ke lei la, 

Ke lawe la la, ke lawe la, 

Ke hao la la, ke hao la, 

Ke hao la ke hai i ke one o Akelekele, 

Kaikoo Hanalei e ! Kaikoo, 

Kai kuaau o Haena, 

Kai poi o Kalalau e, 

Kai ne halaole ko Milolii, 

Lele ae la ka huna a ke kai i luna, 

A ke kai kuike i ke alo o ka ala. 


Fornandcr Collection of Hawaiian Folk-lore. 

The spray of the sea flies up, 
Revealing the side of the bkie rock 
The wave which places the stone. 
Then will my wind-form appear, 
Kukeaoiki, Kukeaonui, 
Kukeaoloa, Kukeaopoko, 

The heaven is raging, the heaven is furious, 

The heaven is furious because of thee, 


Your land is routed in the morning, 


The whole of Kauai has become mine, the whole. 

When Makalii heard this chant by Kamapuaa, he repented within him, because of 
his coming fate. He was made certain now that this person was none other than Kama- 
puaa; so he humbly questioned Kamapitaa in a chant, saying: 

Are you then, Haunuu, 
Haulani, the great shark, 
Kaalokuloku, a question? 
Is this your name ? Make answer. 

Kamapuaa then replied: "Yes, it is I, Kama." 

Makalii said to Kamapuaa: "Defeated, there is no way of escape; no place in the 
uplands, no place in the lowlands, no place toward the east, no place underneath, not even 
a bunch of grass for me to hide in. I am your captive, Kama." Kama made answer 
"You will not be killeil if you are able to chant one of the meles in my honor." The rea- 
son why Kama requested a mele was because he was angry at Makalii on account of the 
hatighty expression used: "How handsomely you chant my name! If I kill Kaneiki this 
day, I will save you." 

Makalii replied: "It is when a person is still in his mother's womb that he should 
know how to chant a mele." Kamapuaa said with some heat: "Can't you think of one?" 

Because of this persistency, Lonoikiaweawealoha (one of Kamapuaa's deities) 
took compassion on Makalii and taught him one of the chants in honor of Kamapuaa. 
After learning the mele, Makalii chanted it to Kamapuaa, and at the conclusion Makalii 
asked: "What of me?" Kamapuaa replied: "You shall not be saved because of this one 
mele; you must chant another one." Makalii again chanted, giving all the meles of 
Kamapuaa. at the conclusion of which Makalii was spared by Kamapuaa. By this re- 
lease of Makalii he requested of Kamapuaa that he be given a piece of land for himself 
and his people. Kamapuaa then said to him: "You must go to Kahiki and live with 
Koea." Makalii replied, saying: "No, I will never live there, for I will have to cross so 
many seas." "Go to Hawaii then and live with Pele." "I will not be able to live with 
her." "Go to Oahu and live with Kekeleiaiku and Kamaunuaniho." "I will never be 
able to live there." "Go up to the mountains then and live where the ti. the pala, the man, 
and hapuu are plentiful." Makalii then replied: "Yes.'' He then proceeded to the 
mountains and there he made his home and lived with all his people. 

"Names indicative of various cloud formations, the latter "a large cloud standing close to the heavens." 

Legend of Kamapuaa. 


A ke kai hoomoe i ke alo o ka pohaku, 
E hiki mai auanei kuu kino makani, 
O Kiikeaoiki, o Kukeaonui, 
O Kukeaoloa, o Kukeaopoko, 
O Kukeaomihamihaikalani, 
Kaiehu ka lani, ehuehu ka lani, 

Ehuehu ka lani ia oe la e ! 
E Makaliinuikuakawaiea, 
Hee ko aina i ke kakahiaka, 
E Makaliinuikuakawaiea la, 
Puni Kauai nei ia'u la e, puni. 

A lohe o Makalii i keia oli a Kamapuaa, niihi iho la ia i kona make. Maopopo 
iho la ia ia o Kamapuaa keia, nolaila, ninau mai la ia ia Kamapuaa ma ke oli penei: 

O oe no ka na e Haunuu, 
E Haulani, ka mano nui, 
E Kaalokuloku, e ui e? 
O kou inoa ia? E o mai. 

Ae mai o Kamapuaa : "Ae owau no, o Kama." 

I aku o Makalii i mua o Kamapuaa : "Make, aohe wahi e ola ai, aohe uka, aohe 
kai, aohe nae, aohe lalo, aohe opu weuweu e pee iho ai, ua make ia oe e Kama." I aku 
o Kama : "Aole oe e make, ke loaa kekahi mele o'u ia oe." No ka huhu o Kama ke kumu 
o keia olelo ana i mele, no keia huaolelo a ]\Iakalii, i pane kikoi mai ai, penei: "Lea maoli 
kuu inoa ia oe, ina i make o Kaneiki ia'u i keia la, o oe ka'u e hoola." 

Pane aku o Makalii: "Iloko paha o ka opu o ka makuahine loaa ke mele." Olelo 
aku o Kamapuaa me ka huhu: "Aole no ka e noonoo iho kou opu?" 

Ia wa, aloha iho la o Lonoikiaweawealoha ia Makalii (oia kekahi akua o Kama- 
puaa), a'o iho ia i na mele inoa o Kamapuaa. Oli aku la o Makalii i ke mele o Kamapuaa, 
a kuu iho la. Ninau aku la o Makalii : "Pehea au?" Olelo mai o Kamapuaa : "Aole oe 
e ola i ke mele hookahi, aia elua mele." Oli aku la o Makalii i na mele a pau loa o Kama- 
puaa, a pau ia, alalia ola o Makalii ia Kamapuaa, aole i make. Ma keia ola ana o 
Makalii, nonoi aku la ia ia Kamapuaa i wahi nona e noho ai me kona mau kanaka. 
Olelo mai o Kamapuaa: "Kahiki oe me Koea e noho ai." Hoole aku o ]\Iakalii : "Aole 
au e ola i laila, he nui na kai a'vi e holo ai." I Hawaii hoi ha me Pele, e noho ai." "Aole 
au e ola i laila." "I Oahu hoi ha me Kekeleiaiku a me Kamaunuaniho." "Aole no wau 
e ola i laila." "I uka hoi ha oe o ke kuahiwi e noho ai i kahi nui o ke ki, o ka pala, o ke 
mau, o ka hapuu." "Ae," aku o Makalii. Hoi aku la ia me kona mau kanaka i ke kau- 
hiwi e noho ai. 

354 Foniaiidcr Collection of Haivaiiaii Folk-lore. 

Relating to Kahikiula and Kahikihonuakele. 

After Makalii had departed from the presence of Kamapuaa, up came Kahi- 
kiula," the father of Kamapuaa, a great warrior. When Kamapuaa saw his father his 
love for him began to well up within him and so he said to Kaneiki: "There is your 
man." Kaneiki replied: "He is a powerful man and a great warrior." Kamapuaa said: 
"If he is such a great warrior he would have retained possession of his own land, Oahu, 
and some one else would not have acquired it." 

Kahikiula then faced Kaneiki and without so nuich as a warning Kaneiki fell on 
Kahikiula with his war club and struck him to the ground. As he fell Kaneiki jumped 
on him to make sure of his death, but Kamapuaa spoke up: "Let me finish him, you go 
on forward." Kamapuaa then said to Kahikiula:" "Say, you are almost dead." "Yes, 
I am almost dead; the young man struck me but onc